Lucas 18
A.T. Robertson · Citado em PreceptAustin
Lucas 18
Robertson - God delays taking vengeance on behalf of His people, not through indifference, but through patient forbearance. Leon
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Robertson - No doubt people did often crowd around Jesus for a touch of his hand and his blessing. The disciples probably felt that they were doing Jesus a kindness. How little they understood children and Jesus. It is a tragedy to make children feel that they are in the way at home and at church. These men were the twelve apostles and yet had no vision of Christ’s love for little children. The new child world of today is due directly to Jesus. Ray Pritchard - How typical this is, how very modern. We get so task-oriented and so busy saving the world that we don’t want the children to bother the Savior. How strange, how sad, and yet how often this happens. The disciples were like the president’s bodyguards, keeping well-wishers at a distance. To the disciples, the children were just a bother, one more interruption in an already-busy day. (See Suffer the Little Children) A T Robertson - There are parents who will have to give answer to God for keeping their children away from Jesus. There is a simple but important lesson here for all of us - No one should ever be stopped or discouraged from coming or from being brought to Jesus. Bringing (imperfect tense - kept on bringing them, again and again, as in Mk 10:13) (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) Babies (1025)(brephos) is used most often in the NT of a literal baby whether unborn or born or newly born. Some contexts signify a young child or what we might call a toddler (usually a child between 1-3 years of age). The parallel accounts by Matthew and Mark use a different word for children (paidion) but Luke initially (Lk 18:15) uses this word brephos in this verse as it seems to stress the dependent condition of the children. Luke then switches to paidion in the next two verses, Luke 18:16,17.
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Robertson - This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. (Ed: not referring to salvation but simply referring to something that was absolutely impossible.) The camel was the largest animal found in Palestine and the eye of a needle was the smallest opening which clearly pictures an impossibility from the human perspective! Mark Twain once wrote, “It ain’t those parts of the Bible that I can’t understand that bother me, it is the parts that I do understand.” The words of Jesus in Luke 18:25 are such words, wonderful words one yields to His will, but horrible words if one wills to do it his way! It is easy for us in the modern era to say, Jesus' radical words to this rich young ruler are mere ancient history. Yes, they were true then and in the young ruler's case but they are far to radical now. As O'Donnell puts it "We well-to-do Americans can indeed take some comfort in the fact that Jesus does not categorically condemn wealth and in the fact that our Lord never commanded every rich person he encountered to sell all of his or her possessions. In fact, this is the only incident we have of such a command. However, based on the fact that Jesus in the Gospels has nothing positive to say about money, that he never speaks of wealth as a blessing, that he repeatedly uses illustrations regarding the abundance of possessions to be “toxic to the soul,” it is fair to state that wealth (in and of itself) can be and often is a great barrier or roadblock on the path to paradise. In other words, nothing fattens the camel like an abundance of worldly goods!" NET Note on eye of a needle - The eye of a needle refers to a sewing needle. The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (ED: SOME COMMENTARIES DO NOT INTERPRET THIS LITERALLY AS A NEEDLE BUT AS A GATE HOWEVER) The gate in Jerusalem known as "The Needle's Eye" was built during the middle ages and was not in existence in Jesus' day. (SO CLEARLY THE "GATE" INTERPRETATION IS NOT CORRECT) Jesus was saying rhetorically that it is impossible for a rich person to enter God's kingdom, unless God (Lk 18:26) intervenes. Marvin
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Robertson adds that belone "means originally the point of a spear and then a surgeon’s needle." The Greek word belone is found in medical writings to describe a surgical needle used in operations, and so it stands to reason Luke a physician would choose this word for needle. On the other hand Mt 19:24 and Mk 10:25 translated needle with rhapis which means a perforation, aperture, hole or opening and then the eye of a needle. Thayer says classical Greek uses belone more often for needle. QUESTION - What did Jesus mean when He said it is easier for a camel to go through the eye of a needle than for a rich man to get into heaven? See video ANSWER - There are several different schools of thought on what Jesus was referring to in saying it was easier for a camel to go through the eye of a needle than for a rich man to gain eternal life (Matthew 19:24; Mark 10:25; Luke 18:25). The Persians expressed the concept of the impossible by saying it would be easier to put an elephant through the eye of a needle. The camel was a Jewish adaptation (the largest animal in Israel was a camel). Some theorize that the needle Jesus was speaking of was the Needle Gate, supposedly a low and narrow after-hours entrance found in the wall surrounding Jerusalem. It was purposely small for security reasons, and a camel could only go through it by stripping off any saddles or packs and crawling through on its knees. The problem with this theory is there is no evidence such a gate ever existed. Beyond that, what sane camel driver would go through such contortions when larger gates were easily accessible? Others claim that the word translated “camel” (Greek: kamelos) should actually be “cable” (Greek: kamilos). Then the verse would read that it is easier for a cable (or rope) to go through the eye of a needle. To believe this, however, brings up more problems than it solves, namely casting doubt on the inerrancy and inspiration of Scripture. The most likely explanation is that Jesus was using hyperbole, a figure of speech that exaggerates for emphasis. Jesus used this technique at other times, referring to a “plank” in one’s eye (Matthew 7:3-5) and swallowing a camel (Matthew 23:24). Jesus’ message is clear—it is impossible for anyone to be saved on his own merits. Since wealth was seen as proof of God’s approval, it was commonly taught by the rabbis that rich people were blessed by God and were, therefore, the most likely candidates for heaven. Jesus destroyed that notion, and along with it, the idea that anyone can earn eternal life. The disciples had the appropriate response to this startling statement. They were utterly amazed and asked, “Who then can be saved?” in the next verse. If the wealthy among them, which included the super-spiritual Pharisees and scribes, were unworthy of heaven, what hope was there for a poor man? Jesus’ answer is the basis of the gospel: "With man this is impossible, but not with God; all things are possible with God" (Matthew 19:26). Men are saved through God’s gifts of grace, mercy, and faith (Ephesians 2:8-9). Nothing we do earns salvation for us. It is the poor in spirit who inherit the kingdom of God (Matthew 5:3), those who recognize their spiritual poverty and their utter inability to do anything to justify themselves to a holy God. The rich man so often is blind to his spiritual poverty because he is proud of his accomplishments and has contented himself with his wealth. He is as likely to humble himself before God as a camel is to crawl through the eye of a needle. Related Resource: See interesting discussion of Frequently Abused Verses: What Is the Eye of a Needle by Cameron Buettel Luke 18:26 They who heard it said, "Then who can be saved?" Who: Mt 24:22 Mk 13:20 Lu 13:23,24 Ro 10:13 11:5-7 Luke 18 Resources - Multiple Sermons and Commentaries Luke 18:18-27 How Good People Get Saved - Steven Cole Luke 18:18-27 The Impossibility of Salvation, Part 1 - John MacArthur Luke 18:18-27 The Impossibility of Salvation, Part 2 - John MacArthur Luke 18:24-30 The Impossibility of Salvation, Part 3 - John MacArthur IF THE RICH CANNOT BE SAVED WHO CAN BE SAVED? They who heard it said - Who is they and how did they react? Mt 19:25 (Mk 10:26 is similar) writes "When the disciples heard this, they were very astonished (ekplesso = means literally to strike and figuratively expresses a strong feeling of one being "knocked out of their senses!" The disciples were struck with astonishment!)." In a word, Jesus statement in Lk 18:25 "blew them away!" Why would they be so utterly astonished? The Jews believed (obviously falsely) that riches were a clear sign of God's blessing, so that surely all those who rich would be saved. But if the rich are excluded from eternal life, then how could anyone possibly obtain eternal life? William Lane adds this background - In Judaism it was inconceivable that riches should be a barrier to the Kingdom, since a significant strand of OT teaching regarded wealth and substance as marks of God’s favor (e.g. Job 1:10; 42:10; Ps. 128:1–2; Isa. 3:10 and often). (See The Gospel of Mark - Page 369) Norman Crawford - The question is not, How can a rich man be saved? but, How can anyone be saved? The answer is that none can be saved unless God does it. (What the Bible teaches – Luke) Then who can be saved? - If the rich cannot be saved, then who can be saved? So if a rich man (like the rich young ruler) could not be saved, this would block even the disciples' from being saved. It was a shock to his disciples to hear that riches instead of paving the way to eternal life could actually function to block one's entrance into the Kingdom of God. The Jews believed that almsgiving was one of the keys that opened the door into the Kingdom of God. And of course who would be able to give the most alms? A rich man like this rich young ruler. And so they were astonished at Jesus' words! The Apocryphal Book of Tobit and the book of Sirach make amazing statements (which helps me understand why the Apocryphal books are not included in the Canon of Scripture!)... Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 9 For almsgiving delivers from death, and it will purge away every sin. (ED: THIS PATENTLY HERETICAL STATEMENT IS CLEARLY COUNTER TO ALL NT TEACHING WHICH EMPHASIZES THAT ONLY THE SACRIFICE OF JESUS DELIVERS FROM DEATH AND PURGES AWAY EVERY SIN! cf "the free gift of God" = Ro 6:23, Gal 3:13, Ro 5:9-10 1 Th 1:10, 1 Pe 2:24) Those who perform deeds of charity and of righteousness will have fulness of life; 10 but those who commit sin are the enemies of their own lives. (Book of Tobit 12:8-10) As water extinguishes a blazing fire, so almsgiving atones for sin.(Sirach 3:30) (Wow!) It is notable that in one religious tradition's catechism we read "A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain." Beloved, this statement is backwards - "fervent charity" proceeds from a changed heart, a heart transformed at "conversion," a new birth wrought by the Holy Spirit (Jn 3:3-8) (Note relationship of salvation, faith and works in Eph 2:8-9+ and Eph 2:10+. Salvation first, by faith. Then works, also by faith). The rich young ruler would have been pleased had a similar statement come from the lips of Jesus when he asked Him what he must do to inherit eternal life! Related Resource: What are indulgences and plenary indulgences and is the concept biblical? Saved (4982) (sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Most often sozo refers to salvation in a spiritual sense as illustrated in the following passages: Matthew recorded the angel's conversation with Joseph declaring "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21) In Mt 1:21 sozo is equated with deliverance from sins (guilt and power of) with Jesus' Name being a transliteration of Joshua meaning "Jehovah is salvation". Jesus' point (in the context of Lk 18:27) of course is that the only way a rich man or a poor man can be saved is if God intervenes! Paul tells us who can be saved whether rich or poor... “WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED.” (Ro 10:13+) George MacDonald pointed out that “It is not the rich man only who is under the dominion of things; they too are slaves who, having no money, are unhappy for the lack of it.… The money the one has, the money the other would have, is in each the cause of an eternal stupidity." Warren Wiersbe as usual hits the proverbial nail on the head writing that "The rich young ruler is a warning to people who want a Christian faith that does not change their values or upset their lifestyle. Jesus does not command every seeking sinner to sell everything and give to the poor, but He does put His finger of conviction on any area in our lives about which we are dishonest." (Borrow Be courageous Luke 14-24) Luke 18:27 But He said, "The things that are impossible with people are possible with God." But He said, "The things that are impossible with people: Ge 18:14 Nu 11:23 Job 42:2 Ps 3:8 Ps 62:11 Jer 32:17, 27 Zec 8:6 Mk 10:27 Lu 1:37 18:27 Luke 18 Resources - Multiple Sermons and Commentaries Luke 18:18-27 How Good People Get Saved - Steven Cole Luke 18:18-27 The Impossibility of Salvation, Part 1 - John MacArthur Luke 18:18-27 The Impossibility of Salvation, Part 2 - John MacArthur Luke 18:24-30 The Impossibility of Salvation, Part 3 - John MacArthur SALVATION IS ALWAYS A MIRACLE! But He said - Matthew 19:26 and Mk 10:27 add "looking at them Jesus said" where looking is the verb emblepo which means He looked in their faces, fixing His eyes upon the disciples (Same verb Mark uses in Mk 10:21 of Jesus' looking at the young man). Emblepo is also the same verb Luke 22:61+ uses to describe that incredible moment after Peter's denial when "the Lord turned and looked (emblepo) at Peter!" One gets the sense that this "LOOK" at His disciples conveyed the idea "You don't want to forget this. You want to nail this truth down!" John
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Robertson writes "Compare these minute details of the prophecy here (Luke 18:32-33) with the words in Mark 10:33-34; Matthew 20:18-19, which see." The first prophecy of the crucifixion is found in Genesis 3:15+ - "And I will put enmity between you (Satan) and the woman, and between your seed and her seed (Messiah); He (Messiah) shall bruise you on the head, And you shall bruise him on the heel (Crucifixion would cause the victim's heel to bruise as they pushed up with their legs to try to breathe-see explanation).” This is the third prophecy of His passion (specifically His crucifixion) in Mark = (1) Mk 8:31-33, (2) Mk 9:31-32, cf Mk 9:12, (3) Mk 10:33-34, the last giving the greatest detail. The following details being found only in Mk 10:33-34 - (1) Delivered to the chief priests and scribes (fulfilled in Mk 14:53); (2) Condemned to death (fulfilled in Mk 14:64); (3) Delivered to the Romans (fulfilled in Mk 15:1,10); (4) Mocked, spit upon, scourged (fulfilled in Mk 14:65); (5) Only mention of the place of the Passion as Jerusalem. Jesus also makes other less obvious allusions to His Passion - Lk 5:35; 12:50; 13:32; 17:25. Note that all three passion prophecies are given only to the 12 disciples, all three predict He will be killed and all three predict He will rise after 3 days. Jesus' focus on the goal of Jerusalem and His passion was fulfilling the prophecy in Isaiah "the Lord GOD helps Me, Therefore, I am not disgraced; Therefore, I have set My face like flint, And I know that I will not be ashamed." (Isaiah 50:7) Jesus walking on ahead of His disciples was a characteristic rabbinic custom. It is a foreshadowing of later passages in which Jesus says "after I have been raised, I will go ahead of you to Galilee." (Mk 14:28, 16:7) As an aside the great accuracy with which Jesus foretold of His passion is another clear evidence of His deity. This was the great subject between Jesus, Moses and Elijah at His transfiguration for they "were speaking of His departure which He was about to accomplish at Jerusalem." (Lk 9:31+). (DANIEL RECORDS ONE OF THE MOST INCREDIBLE "THINGS...WRITTEN THROUGH THE PROPHETS") “So you are to know and discern (NOTE TWO WORDS THAT SPEAK OF SOMETHING THEY COULD KNOW!) that from the issuing of a decree to restore and rebuild Jerusalem (Neh 2:1-8 = 447 BC) until Messiah the Prince there will be seven weeks (SEVENS) and sixty-two weeks (SEVENS); it will be built again, with plaza and moat, even in times of distress. Then after the sixty-two weeks (THAT IS AFTER 62 "7's" + 7 "7's" = 483 YEARS - PREDICTING THE TIME OF MESSIAH'S ARRIVAL VIRTUALLY TO THE DAY - JESUS SAID "If you had known in this day" = THE JEWS COULD HAVE/SHOULD HAVE KNOWN!) the Messiah will be cut off (SUFFER A VIOLENT DEATH ~ CRUCIFIXION) and have nothing, and the people (ROME) of the prince who is to come will destroy the city and the sanctuary (JERUSALEM DESTROYED 70 AD). And its end will come with a flood; even to the end there will be war; desolations are determined. (Daniel 9:25+, Daniel 9:26+, ) “Awake, O sword, against My Shepherd, And against the man, My Associate,” Declares the LORD of hosts. “Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones. (Zechariah 13:+ Related Resources: Messianic Prophecies - things which are written through the prophets about the Son of Man John
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Robertson says "It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs."
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Robertson explains that "The words of Christ about his death ran counter to all their hopes and beliefs." Mattoon writes that "The light bulb did not come on in the minds of the disciples about His resurrection. It did, however, come on in the minds of the chief priests and Pharisees. They wanted the tomb guarded. (See Matthew 27:62-64)." (Treasures from the Scriptures) Leon
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Robertson comments - The scribes all taught that the Messiah was to be the son of David (John 7:41-42). The people in the Triumphal Entry had acclaimed Jesus as the son of David (Matthew 21:9). But the rabbis had overlooked the fact that David in Psalm 110:1 called the Messiah his Lord also. The deity and the humanity of the Messiah are both involved in the problem. Matthew 22:45 observes that "no one was able to answer him a word." (Word Pictures in the New Testament) A CRY FOR MERCY Have mercy (eleeo) on me - Mercy always involves help to those who are in need or distress. We have already seen the cry of the tax collector was "God, be merciful to me, the sinner!" (Lk 18:13+). This beggar was not pleading from merit but because of his desperate need. Pleading mercy is humbling, but is a good pattern for all of us to emulate, for as sinners we too were once all spiritually blind and condemned to eternal darkness and separation from the Light of the world! Here was a man that was in the dark, and yet he was crying out in faith to the Light of the world and as a result received not only his sight but "the Light of life!" (Jn 8:12) The verb have mercy (eleeo - aorist imperative) is a command in Greek but in this context is not a a demand that presumes authority over Jesus, but rather a reverent and urgent appeal to Him, expressing their deep need and their faith (believing He has the power to show mercy). One might paraphrase it something like “Please, Lord—do this!” As such it reflects more of a cry for help than a command to control. In Jewish prayer tradition, especially in the Psalms, it's very common to find imperative forms addressed to God. For example in Psalm 51:1 David prayed “Have mercy on me, O God" which is an imperative in Hebrew (חָנֵּ֣נִי). However David clearly was not being irreverent, but rather was desperately appealing to the One He knew could show him mercy. And in our present passage note that Jesus does not rebuke their use of the imperative but in fact He responds to it with compassion and healing. Their urgent plea is met with divine mercy. "Never plead merit when asking God for things, always plead mercy."