Marcos 10
Kent Hughes · Citado em PreceptAustin
Marcos 10
Hughes - Jesus quoted from Genesis to emphasize two things. First, the intimacy of the marriage relationship: “the two will become one flesh.” Marriage affords the deepest intimacy possible in earthly relationships, deeper than with the children that issue from our bodies. An amazing bonding took place the moment I saw my newborn children and held them in my arms. In the ensuing months and years the bonding has increased. I am close to my children, interwoven with them. Yet, I am not one flesh with them! I am one flesh only with my wife. Next, Jesus’ emphasis was on permanence. You will note in verse 6 that Jesus added his own comment to the Genesis statement: “So they are no longer two, but one. Therefore what God has joined together, let man not separate.” There was no thought of divorce—ever! God’s ideal was, and is, a monogamous, intimate, enduring marriage. Anything less is a departure from the divine model...Divorce is always a tragedy, always a departure from the divine ideal. All the modern talk about “creative divorce” and “positive, growth-oriented” steps is a lot of pseudo-scientific and pseudo-liberated bunk. Christians who go ahead with an un-Biblical divorce “sin with a high hand,” as the Old Testament puts it. They place themselves in harm’s way. The outcome will not be shalom. (See Mark: Jesus, Servant and Savior) Mark 10:9 "What therefore God has joined together, let no man separate." NET Mark 10:9 Therefore what God has joined together, let no one separate." NLT Mark 10:9 let no one split apart what God has joined together." ESV Mark 10:9 What therefore God has joined together, let not man separate." NIV Mark 10:9 Therefore what God has joined together, let man not separate." GNT Mark 10:9 ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. KJV Mark 10:9 What therefore God hath joined together, let not man put asunder. YLT Mark 10:9 what therefore God did join together, let not man put asunder.' ASV Mark 10:9 What therefore God hath joined together, let not man put asunder. CSB Mark 10:9 Therefore what God has joined together, man must not separate." NKJ Mark 10:9 "Therefore what God has joined together, let not man separate." NRS Mark 10:9 Therefore what God has joined together, let no one separate." NAB Mark 10:9 Therefore what God has joined together, no human being must separate." NJB Mark 10:9 So then, what God has united, human beings must not divide.' GWN Mark 10:9 Therefore, don't let anyone separate what God has joined together." Ro 7:1-3 1 Cor 7:10-13 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:5+ 6 “So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.” 1 Corinthians 7:10-13+ But to the married I give instructions, not I, but the Lord, that the wife should not leave (chorizo) her husband 11 (but if she does leave (chorizo), she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife. 12 But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her. 13 And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away. Hiebert points out that "therefore points to the logical conclusion concerning the permanency of marriage that must be drawn from the divine, creative arrangement." (The Gospel of Mark: An Expositional Commentary) What therefore God has joined together, let no man separate - As discussed in more detail below the verb joined together speaks of a lifelong bond that is not to be broken. The husband and wife are like two domestic farm animals who are intimately joined together to work for a common goal, to pull in the same direction. Let no man separate is present imperative with a negative means to cease an action in process. (If you are you considering divorce, then you might want to seriously consider the words of Jesus. But remember this is a command and the only way to obey it is by depending on the Holy Spirit to obey) While men and women will chose to separate and break their covenant bond, praise God that He remains faithful to the New Covenant and that absolutely nothing "will be able to separate us from the love of God, which is in Christ Jesus our Lord." (Ro 8:39, Ro 8:35) Hiebert on what God has joined together - an abiding prohibition against man’s disruption of the union which God has established. The statement marks the contrast between God’s action and man’s. Jesus asserted the indissoluble nature of marriage as the divine intention. Under certain circumstances, human sinfulness may make relief through divorce necessary as a lesser evil, but it is still an evil, because it is contrary to the divine intention. The phrase “saving for the cause of fornication” (Matt. 5:32; 19:9) shows that Jesus recognized one ground for divorce. But even then Jesus did not command divorce. Forgiveness and restoration are open and desirable for those who have thus failed in the marriage relationship. Yet Jesus recognized that the fornication of the wife had in reality already broken the marriage tie; the husband in sending away his wife only accepted the disruption that she had caused. Jesus was concerned with the sin that caused the disruption of the marriage relationship, whatever its nature. (The Gospel of Mark: An Expositional Commentary) 🙏 THOUGHT - God has joined together - The implication is that God Himself is behind marriage of a man to a woman. I can testify to this for in 1969 as an unbeliever I had a blind date with a young woman at the University of Texas (1969) and we instantly fell in love and we decided to get married later that summer. Previously I had had absolutely no intention of marrying as I was going to medical school the next year and knew it would be very difficult on a marriage. However in the providence and sovereignty of God, He brought us together and we are still joined together after 51 years, all praise be to the God of all grace Who has sustained us through good times and hard times. Is your marriage "pulling in the same direction?" or is your marriage "pulling apart?" God is for your marriage and will empower you to pull together if (this is a big "if") you yield to His will and Word, for the end result is that He is glorified and honored. One other crucial point - Paul speaks of our need to be continually filled with the Spirit in Eph 5:18+ and it is when the husband and wife are submitted to the Spirit's control that they can then supernaturally carry out the rest of the "marriage plan" Paul lays out in Eph 5:21-33+. In short, a "successful" marriage is ultimate a supernatural word of God, a veritable miracle. After 51 years (and many times of failing to submit to the Spirit, especially in the first 17 years when I did not know Christ) God has shown Himself strong in sustaining us in His covenant of marriage. See Covenant: As It Relates to Marriage. Joined together (4801)(suzeugnumi from sun = together, intimately together + zeugnumi = to yoke, join from zugos = yoke) literally to yoke together, to pair together, to fasten to one yoke, which is the picture of two draft animals joined together to facilitate their working as a team or in unison (Think of this concept in a marriage!). It speaks of one who pulls well in double-harness. Figuratively it means join together, conjoin, unite as in marriage (thus speaking of the "marriage tie") and thereby to make a pair. See the related verbs kollao and proskollao.The term appears in secular Greek literature and the writings of Josephus with reference to marriage. In the NT only found in Mk 10:9 and Mt 19:6. Twice in the Septuagint - Ezek 1:11+, Ezek 1:23+. In the Septuagint rendering of Ezekiel 1:11 the verb is used to describe the “joining together” of the wings of the creatures the prophet saw in a vision. It translates the Hebrew verb chāvar, “to bind, entwine, touch.” ILLUSTRATION - Among the ancients, they put a yoke upon the necks of a new married couple, or chains on their arms, to shew that they were to be one, closely united, and pulling equally together in all the concerns of life Separate (to part) (5563)(chorizo from choris = separately, apart from, from) in the active sense means to cause to separate or divide, to put apart putting a space between. The emphasis of chorizo (especially in its literal uses) is on distance. In the passive sense, chorizo means to separate oneself (put some space between), to be separated, Chorizo is used in 1 Corinthians (see above) as the equivalent of divorce. Although in modern terms we speak of separation as distinct from divorce but in the NT the use of chorizo in the context of marriage always carried the idea of divorce. Chorizo means to be at some distance from something. Mark 10:10 In the house the disciples began questioning Him about this again. NET Mark 10:10 In the house once again, the disciples asked him about this. NLT Mark 10:10 Later, when he was alone with his disciples in the house, they brought up the subject again. ESV Mark 10:10 And in the house the disciples asked him again about this matter. NIV Mark 10:10 When they were in the house again, the disciples asked Jesus about this. GNT Mark 10:10 Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. KJV Mark 10:10 And in the house his disciples asked him again of the same matter. YLT Mark 10:10 And in the house again his disciples of the same thing questioned him, ASV Mark 10:10 And in the house the disciples asked him again of this matter. CSB Mark 10:10 Now in the house the disciples questioned Him again about this matter. NKJ Mark 10:10 In the house His disciples also asked Him again about the same matter. NRS Mark 10:10 Then in the house the disciples asked him again about this matter. NAB Mark 10:10 In the house the disciples again questioned him about this. NJB Mark 10:10 Back in the house the disciples questioned him again about this, GWN Mark 10:10 When they were in a house, the disciples asked him about this. Mk 4:10 Mk 9:28,33 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Mark 4:10+ As soon as He was alone, His followers, along with the twelve, began asking Him about the parables. Mark 9:28+; When He came into the house, His disciples began questioning Him privately, “Why could we not drive it out?” In the house the disciples (mathetes) began questioning (eperotao) Him about this again - NLT "they brought up the subject again." Began questioning is imperfect tense. 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. Mathetes in Mark - Mk. 2:15; Mk. 2:16; Mk. 2:18; Mk. 2:23; Mk. 3:7; Mk. 3:9; Mk. 4:34; Mk. 5:31; Mk. 6:1; Mk. 6:29; Mk. 6:35; Mk. 6:41; Mk. 6:45; Mk. 7:2; Mk. 7:5; Mk. 7:17; Mk. 8:1; Mk. 8:4; Mk. 8:6; Mk. 8:10; Mk. 8:27; Mk. 8:33; Mk. 8:34; Mk. 9:14; Mk. 9:18; Mk. 9:28; Mk. 9:31; Mk. 10:10; Mk. 10:13; Mk. 10:23; Mk. 10:24; Mk. 10:46; Mk. 11:1; Mk. 11:14; Mk. 12:43; Mk. 13:1; Mk. 14:12; Mk. 14:13; Mk. 14:14; Mk. 14:16; Mk. 14:32; Mk. 16:7; Mark 10:11 And He said to them, "Whoever divorces his wife and marries another woman commits adultery against her; NET Mark 10:11 So he told them, "Whoever divorces his wife and marries another commits adultery against her. NLT Mark 10:11 He told them, "Whoever divorces his wife and marries someone else commits adultery against her. ESV Mark 10:11 And he said to them, "Whoever divorces his wife and marries another commits adultery against her, NIV Mark 10:11 He answered, "Anyone who divorces his wife and marries another woman commits adultery against her. GNT Mark 10:11 καὶ λέγει αὐτοῖς, Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ᾽ αὐτήν· KJV Mark 10:11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. YLT Mark 10:11 and he saith to them, 'Whoever may put away his wife, and may marry another, doth commit adultery against her; ASV Mark 10:11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her: CSB Mark 10:11 And He said to them, "Whoever divorces his wife and marries another commits adultery against her. NKJ Mark 10:11 So He said to them, "Whoever divorces his wife and marries another commits adultery against her. NRS Mark 10:11 He said to them, "Whoever divorces his wife and marries another commits adultery against her; NAB Mark 10:11 He said to them, "Whoever divorces his wife and marries another commits adultery against her; NJB Mark 10:11 and he said to them, 'Whoever divorces his wife and marries another is guilty of adultery against her. Whoever: Mt 5:31,32 19:9 Lu 16:18 Ro 7:3 1Co 7:4,10,11 Heb 13:4 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:9+ “And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery.” And He said to them, "Whoever divorces his wife and marries another woman commits adultery against her - Notice that Mark leaves out the exception clause (see below) Jesus gave in Mt 19:9+. What Jesus clearly stated was that divorce was allowed in God's eyes only if the mate was guilty of marital unfaithfulness. Kent Hughes goes on to state that "If you divorce for any other reason and remarry, it is you who commits adultery. This is likewise the meaning of Jesus’ similar statement in the Sermon on the Mount in Matthew 5:32....Jesus’ teaching is plain to see. I have read everything I could get my hands on regarding these passages, and some of the views have been unbelievably convoluted. But this is where I return to the plain, unadorned sense of the text. Jesus means what He says! Some object that these exception clauses do not fit with Jesus’ teaching in two other Gospel passages, Mark 10:11, 12 and Luke 16:18, which contain no exception clauses. Because of this, some have argued that Mark represents the earlier and the most pure teaching of Jesus, but Matthew contains a scribal addition (the exception clause) and is unauthentic. However, we must hold that it is authentic because none of the ancient manuscripts for Matthew omit it—all of them have it. Why the difference between the Gospels then? John Stott gives the answer: "It seems far more likely that its absence from Mark and Luke is due not to their ignorance of it but to their acceptance of it as something taken for granted. After all, under the Mosaic law adultery was punishable by death … so nobody would have questioned that marital unfaithfulness was a just ground for divorce." The Lord Jesus Christ permitted divorce and remarriage on one ground, and one ground only: marital unfaithfulness. Notice that he permitted it—he did not command it. Divorce is never mandatory. Too often men and women eagerly pounce on the infidelity of their mate as the opportunity to get out of a relationship they haven’t liked anyway. It’s so easy to look for a way out instead of working through the problems. Jesus’ exception clause should be viewed like this: No matter how rough things are, regardless of the stress and strain or whatever is said about compatibility and temperament, nothing allows for divorce except one thing, unfaithfulness. And then it is not to be used as an excuse to get out of the marriage. (See Mark: Jesus, Servant and Savior)
Marcos 10
Hughes comments that "The disciples’ motivations are not entirely clear. At best they were protecting Jesus from what they deemed as interruptions or pressure. At worst they saw the situation as a waste of time. But whatever their motivation, Jesus used their intervention to give some of his most penetrating teaching and most often quoted words." (See Luke: That You May Know the Truth) Were bringing (4374)(prosphero from prós = to, toward, denotes motion toward a place + phéro = bring) means to carry or bring something into the presence of someone usually implying a transfer of something to that person. Prosphero refers to the presentation of an offering, as if one is "offering" these children to Jesus (cf our modern practice of dedication of children). Expositors agrees writing "The word (prosphero) is commonly used of sacrifices, and suggests here the idea of dedication." Prosphero is the verb used in the three synoptic Gospels to describe bringing children to Jesus (Mt 19:13, Mk 10:13, Lk 18:15). Of course the greatest offering/sacrifice in eternity is Christ's offering of Himself as the sacrifice (Heb 9:14, 25, 28, Heb 10:12) Might touch (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) Rebuked (warned) (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, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). Note that one may rebuke another without producing conviction of guilt, either because, as in Mt 16:22 (Jesus rebuked by Peter, cp similar uses in Mt 19:13; Mk 8:32; 10:13; Lk 18:15; 19:39) the one rebuked is not guilty of any fault or the rebuke may be insufficient to produce acknowledgement of fault by the offender (cf the repentant thief's rebuke of the non-repentant thief on the cross = Lk 23:40). Uses in Mark - Mk. 1:25; Mk. 3:12; Mk. 4:39; Mk. 8:30; Mk. 8:32; Mk. 8:33; Mk. 9:25; Mk. 10:13; Mk. 10:48; 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. Mark 10:14 But when Jesus saw this, He was indignant 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. he was: Mk 3:5 8:33 Lu 9:54-56 Eph 4:26 permit: Ge 17:7,10-14 Nu 14:31 De 4:37 29:11,12 1Sa 1:11,22,27,28 Ps 78:4 115:14,15 Isa 65:23 Jer 32:39,40 Lu 18:15,16 Ac 2:39 Ac 3:25 Ro 11:16,28 1Co 7:14 2Ti 1:5 3:15 for: Ps 131:1,2 Mt 18:4,10 19:14 1Co 14:20 1Pe 2:2 Rev 14:5 Mark 10 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 19:14+ But Jesus said, “Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these.” 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. THE CHILDLIKE ARE THOSE WHO ENTER THE KINGDOM But (Term of contrast) - Luke contrasts Jesus' welcoming attitude with His disciples' hindering attitude. "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+) (Stein) When Jesus saw this, He was indignant - Jesus expressed righteous indignation at the attitude and actions of His disciples. Indignant (23)(aganakteo from ágan = very much + áchthos = pain, grief) is a verb which means to be oppressed in mind, to be grieved, to be resentful, to be aroused. Aganakteo reflects intense displeasure. To be indignant against what is judged to be wrong. It describes Jesus' righteous indignation when His disciples rebuked those bringing children to Him (Mk 10:13-14). More often aganakteo is used to describe an unrighteous indignation including that manifested by Jesus' own disciples (Mt 20:24 and Mk 10:41 = of the 10 indignant toward James and John, Mt 26:8 and Mk 14:4 = indignation as the "wasting" of expensive perfume anointing Jesus!) and finally the ugly indignation of the hypocritical religious leaders (Mt 21:15, Lk 13:14). All uses - Matt. 20:24; Matt. 21:15; Matt. 26:8; Mk. 10:14; Mk. 10:41; Mk. 14:4; Lk. 13:14 And said to them, "Permit the children to come to Me - Permit is a command in the aorist imperative calling for immediate obedience! No delay! Just do it! The idea of the verb aphiemi in this context is "Leave them alone!" Permit (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. Uses in Mark - Mk. 1:18; Mk. 1:20; Mk. 1:31; Mk. 1:34; Mk. 2:5; Mk. 2:7; Mk. 2:9; Mk. 2:10; Mk. 3:28; Mk. 4:12; Mk. 4:36; Mk. 5:19; Mk. 5:37; Mk. 7:8; Mk. 7:12; Mk. 7:27; Mk. 8:13; Mk. 10:14; Mk. 10:28; Mk. 10:29; Mk. 11:6; Mk. 11:16; Mk. 11:25; Mk. 11:26; Mk. 12:12; Mk. 12:19; Mk. 12:20; Mk. 12:22; Mk. 13:2; Mk. 13:34; Mk. 14:6; Mk. 14:50; Mk. 15:36; Mk. 15:37; 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 as a comparison, Jesus making the point that we are to become like a little child (Mk 10:15 Lk 18:17), 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. Do not hinder them - Jesus issues this command in present imperative with a negative which means stop doing this, that is hindering them from coming to Himself. Hinder (forbid, prevent) (2967)(koluo from kólos = docked, lopped, clipped, kolazo = curtail) means to cut off, to cut short, to weaken and generally to hinder, to prevent, to check, to restrain or to forbid by word or act. The idea is to cause something not to happen. Koluo can describe the keeping back of something from someone (Acts 10:47 referring to the Holy Spirit - see verse below). To hinder means to make slow or difficult the progress of something by interfering in some way with the activity or progress thereof. In short koluo means to make it difficult for someone to do something or for something to happen. 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 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 kingdom of God belongs to such as these - Imagine the shock of the disciples who had just tried to discourage the coming of children to Jesus! Jesus has a way of turning our "adult thinking," our worldly thinking, upside down! He goes on in the next verse to explain the basis for this statement telling them whoever does not receive the kingdom of God like a child will not enter it at all. One point this makes that many believers have never heard is that a child is more likely to express faith than a skeptical adult. Jesus is saying we (including skeptical adults) are to follow their pattern and trust in the promises of God, in this context, the promise of entrance into the Kingdom of God, into eternal life. Jesus' taking the children into His arms and blessing them was a "metaphor" if you will, showing His acceptance of a childlike attitude toward Him. This is actually a statement of comparison but this translation makes it difficult to recognize as such. Now read the excellent paraphrase in the New Living Translation to see if this helps see the comparison. The NLT says "the Kingdom of God belongs to those who are like these children." The key phrase is "belongs to those who are like these children" So Jesus is comparing the children to those who gain entrance into the Kingdom of God. Jesus is not speaking of the external, earthly, physical Kingdom of God, but of the internal, heavenly, spiritual Kingdom of God. He is telling the disciples how one can enter to and possess the Kingdom of God, and more specifically how they can be saved and receive eternal life. Robert Stein sums this up commenting that "Jesus did not say that God’s kingdom belongs “to these” but “to such as these.” Jesus was not saying that all children, simply because they are children, have received God’s kingdom (Luke 18:17). Jesus was not attributing to children an innate goodness. Rather, he appealed to some quality possessed by little children that is essential for entering God’s kingdom. Unfortunately neither Jesus nor the Gospel writers elucidated exactly what this quality is. Some suggestions are (1) the humility little children possess because they lack anything to boast of and can make no claim on God (cf. Lk 18:9–14; Matt 18:4), (2) a simple faith free from doubt (Luke 17:5–6), and (3) a lack of attachment to possessions (Lk 18:18–30). In light of the preceding passage (Lk 18:9–14) and Matthew’s specific application of “childlikeness” to humility (Matt 18:4), the first suggestion seems best." (See Luke - Page 453) NET Note on belongs to such as these - Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant. Kent Hughes comments on the parallel passage in Mark 10:13-15 - In saying, “for the kingdom of God belongs to such as these,” He affirms their full spirituality. They are the hearts He takes to himself! ...Christ affirms and proclaims the spiritual capacity of children. If there ever was a text relevant to child evangelism, this is it. Children can authentically come to Christ early on!...Dr. Jim Slack, head of demographics for the Southern Baptist Foreign Missionary Society, recently shared the results of a Gallup Survey: nineteen out of twenty people who became Christians did so before the age of twenty-five. At age twenty-five, one in 10,000 will become believers; at thirty-five, one in 50,000; at forty-five, one in 200,000; at fifty-five, one in 300,000; at seventy-five, one in 700,000....How are we to understand and apply this? For starters, coming as a “little child” does not infer innocence. Any two-year-old dispels such a notion! Neither does “like a little child” suggest the wondrous subjective states we often find in children such as trustfulness, receptivity, simplicity, or wonder, beautiful as these are. What Jesus has in mind here is an objective state which every child who has ever lived, regardless of race, culture, or background, has experienced—helpless dependence. Every single child in the world is absolutely, completely, totally, objectively, subjectively, existentially helpless! And so it is with every child who is born into the Kingdom of God. Children of the Kingdom enter it helpless, ones for whom everything must be done.....There is no other fundamental meaning for Mk 10:15. Have you come to Christ like this? Is it his grace plus your nothingness?...No one will receive the Kingdom of God without this helpless dependence and humility. (See Mark: Jesus, Servant and Savior) Leon
Marcos 10
Hughes - Jesus used the occasion to do some metaphysical probing so the man would reflect upon his own soul. “Why do you call me good? No one is good—except God alone” is a challenge to reflect on Jesus’ ministry as it related to God as the only truly good person in existence. If the ruler could see this level of goodness in Jesus’ ministry, he would realize that the kingdom of God was present. “Think, man! If I am good, and if only God is good, then who am I, and what am I doing? Think!” Having pushed the goodness question, Jesus then focused upon the insufficient goodness of the ruler. Jesus did so by calling him to keep the second half of the Ten Commandments, the commandments that have to do with our social ethics, our duty to other people. (Preaching the Word - Luke) John Martin - Apparently the man thought Jesus had gained a measure of status with God by His good works. Jesus was implying that if He were truly good, then it would be because He is God. This, then, is another of Jesus’ claims of deity. (Bible Knowledge Commentary)