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David Guzik · Citado em PreceptAustin
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Guzik - This question demonstrates that this man, like all people by nature, had an orientation towards earning eternal life. He wanted to know what good work or noble deed he should do to inherit eternal life. (ED: EVERY world religion is a religion of "DO" [What works must I do?] and ONLY Christianity is a relationship of "DONE" [Aka Jesus' cry "It is Finished! Paid in Full! Tetelestai! The WORK is DONE! HALLELUJAH!]) (Luke 18 Commentary)
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Guzik - Jesus did not give this parable to say that God was like the unjust judge, but unlike him. God loves to answer our prayers, and He even helps us when we pray. God is on your side when you pray, not against you (as the unjust judge was against the widow). The woman had to overcome the judge’s reluctance to help. We often feel that we must do the same when we pray—use our persistence to overcome God’s reluctance. This misses the point of the parable entirely. Jesus did not say that men always out to pray and not lose heart because God is reluctant, but because He isn’t, and that is our encouragement to prayer. Sometimes it does seem to us that God is reluctant to answer our prayers. Yet the delays in prayer are not needed to change God, but to change us. Persistence in prayer brings a transforming element into our lives, building into us the character of God Himself. It is a way that God builds into us a heart that cares about things the same way He does. “Too many prayers are like boy’s runaway knocks, given, and then the giver is away before the door can be opened.” (Spurgeon) There are several contrasts between this judge and the God who hears prayer. (1) The judge was unfair; God is fair. (2) The judge had no personal interest in the widow; God loves and cares for those who petition Him.(3) The judge answered the widow’s cry out of pure self-interest; God loves to bless His people for their good also. (Luke 18 Commentary) Recall from Lk 18:1 Jesus gave the key to parable in telling them (His disciples - Lk 17:22) a parable to show that at all times they ought to pray and not to lose heart. And what has He been telling them in Luke 17? He has just been giving them about His Second Coming - “For just like the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day." (Lk 17:24). In other words the Son of Man is going to come in a way that is visible so that the whole world will see His coming. And His coming will in judgment as it was in the days of Noah, as it was in the days of Lot when "it rained fire and brimstone from heaven and destroyed them all. It will be just the same on the day that the Son of Man is revealed." (Lk 17:29-30). In sum, Jesus has been speaking about the Second Coming and how it will bring great devastation and judgment to many, and this judgment must precede His establishment of His rule of righteousness and peace on the earth for 1000 years. And so in Luke 17:22 Jesus tells His disciples "The days will come when you will long to see one of the days of the Son of Man, and you will not see it." Why? Because contrary to their understanding, there must be two comings. They were thinking there was only one coming and that coming would establish the long awaited Kingdom of the Messiah. But they misunderstood His first coming and so He says "first He must suffer many things and be rejected by this generation." (Luke 17:25). Jesus explains to His disciples that He first must come to die and pay the penalty for sin, and then come a second time later to judge all the ungodly and to establish His glorious kingdom. In this context (which is "obscured" by the chapter break from 17 to 18), Jesus tells them "a parable to show that at all times they ought to pray and not to lose heart." (Lk 18:1) "ESCHATOLOGICAL PRAYING" As John
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Guzik adds that "God judges our hearts with a different set of values. Men may honor someone because of their wealth or their public display of spirituality; but God sees who they really are." Are you as convicted as I am? (Luke 18 Commentary) Jesus gave a similar assessment of the righteousness of the Pharisees in Matthew declaring "So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness." (Mt 23:28) Illustration of the Deception of external righteousness - Have you checked the labels on your grocery items lately? You may be getting less than you thought. According to U.S. News & World Report, some manufacturers are selling us the same size packages we are accustomed to, but they are putting less of the product in the box. For example, a box of well-known detergent that once held 61 ounces now contains only 55. Same size box, less soap.How something is wrapped doesn’t always show us what’s on the inside. That’s true with people as well. We can wrap ourselves up in the same packaging every day—nice clothes, big smile, friendly demeanor—yet still be less than what we appear to be in the sight of God Who sees who we really are in our heart! Trusted (3982)(peitho) is a strong verb, carrying the components of confidence, reliance, and hope. Jesus is addressing this parable to those who placed their confidence, reliance and hope in themselves. The perfect tense expresses persistence in their deluded state of confidence in their own righteousness. John
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Guzik - The connection between those who trusted in themselves that they were righteous and those who despised others is almost inevitable. If I credit myself for a supposed great and spiritual walk with God, then it is an easy thing to despise another for their supposed low and carnal walk with God. If I credit myself for a supposed great and spiritual walk with God, then it is an easy thing to despise another for their supposed low and carnal walk with God. (Luke 18 Commentary) Our English word contempt is an "ugly" word which describes a manner that is generally disrespectful and contemptuous, demonstrating an open disrespect for another human being. Contempt describes the feeling that a person or a thing is beneath consideration, that they are worthless, or that they are deserving scorn. Contempt is the lowest form and the most biting form of derision. The word contempt originated in 1393, from the Latin word contemptus meaning "scorn". One writer places "contempt on the same continuum as resentment and anger, and he argues that the differences between the three are that resentment is anger directed toward a higher-status individual; anger is directed toward an equal-status individual; and contempt is anger directed toward a lower-status individual" (Wikipedia). Synonyms of contempt include lack of respect, scorn, disregard, disdain. It is interesting that the antonym of contempt is esteem, which perfectly describes the self-righteous individual who on one hand is filled with pretentious esteem for self and on the other hand is filled with pernicious contempt for others! Viewed others with contempt (present tense = continually despised others)(1848)(exoutheneo from ek = intensifies meaning or out + outhenéo = bring to naught) is a strong verb which means to despise someone because they are felt to be worthless or of no value.To treat someone contemptuously as if completely worthless or despicable. In other words to view others with contempt is to treat them as of no account or value, just as the Pharisee treats the tax collector in Lk 18:11a and as Herod and his soldiers did to Jesus in Luke 23... And Herod (Antipas) with his soldiers, after treating Him with contempt (PLACED FIRST IN THE GREEK SENTENCE FOR EMPHASIS) and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. (Lk 23:11+). Comment: The evil irony of this wicked king showing contempt for and mocking the King of kings! Just imagine Herod's "payday" someday!!! And in Peter's sermon in Acts, he castigated the Jewish audience for their contemptuous rejection of their Messiah declaring... “He (MESSIAH) is the STONE WHICH WAS REJECTED by you (ISRAEL AS A NATION, NOT ALL BUT MOST REJECTED MESSIAH), THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone.(Acts 4:11) So we see that the Jewish leaders and the nation as a whole treated Jesus as if He were nothing, as if He were worthless! This is hard to believe, but it is what the Bible teaches! Exoutheneo is used only 11 times in the NT with the only 2 Gospel uses by Luke (Lk. 18:9; 23:11; Acts 4:11; Ro 14:3; 14:10; 1 Co. 1:28; 6:4;16:11; 2 Co. 10:10; Gal. 4:14; 1 Th. 5:20) Matthew
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Guzik writes that hilaskomai is "the word for an atoning sacrifice. The fullest sense of what the tax collector said was, “God, be merciful to me through Your atoning sacrifice for sins, because I am a sinner.” (Luke 18 Commentary)Humility is not thinking meanly of oneself, but rather it means not thinking of oneself at all. Van Havner Hilaskomai is used 13 times in the Septuagint compared to only twice in the NT. Notice these uses which speak not so much of mercy, but of the action or act which is based on mercy, that is forgiveness of sin or pardon of iniquity. This is closer to what the tax collector was saying in this passage. For example, in Ps 25:11 David prays "For Your name’s sake, O LORD, pardon (Hebrew = salach; Lxx = hilaskomai) my iniquity, for it is great." In Ps 65:3 David declares "Iniquities prevail against me; As for our transgressions, You forgive (Hebrew = kapar - make atonement; Lxx = hilaskomai) them." Asaph writes that God "being compassionate, forgave (Hebrew = kapar; Lxx = hilaskomai) their iniquity But He, being compassionate, forgave their iniquity and did not destroy them; And often He restrained His anger And did not arouse all His wrath. " (Ps 78:38) Asaph prays " Help us, O God of our salvation, for the glory of Your name; And deliver us and forgive (Hebrew = kapar; Lxx = hilaskomai) our sins for Your name’s sake." (Ps 79:9) Jeremiah writes "We have transgressed and rebelled, You have not pardoned (Hebrew = salach; Lxx = hilaskomai)." (Lam 3:42) The only other NT use of hilaskomai is in Hebrews 2:17+.... Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.
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Guzik writes that "The principle remains: God may challenge and require an individual to give something up for the sake of His kingdom that He still allows to someone else. There are many who perish because they will not forsake what God tells them to." (Luke 18 Commentary) In the Sermon on the Mount and in Luke's Gospel, Jesus speaks to this young man's basic problem. He thinks he can serve God and gold! Jesus exposes this lie from the pit of Hell!... No one (ABSOLUTE NEGATION! ABSOLUTELY NO ONE) can serve (douleuo) two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve (douleuo) God and wealth. (Mt 6:24+) No servant can serve (douleuo) two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve (douleuo) God and wealth. (Lk 16:13+) Comment: Jesus says one cannot have divided loyalties. You are either a bond servant of God or a bond servant of money! No middle ground allowed! Bob Dylan's song said it well (Play) "You Gotta Serve Somebody!" Luke's story of the rich young ruler is a good illustration of an earlier passage “So then, none of you can be My disciple who does not give up all his own possessions." (Luke 14:33+) William Lane (comments of parallel passage in Mark - NICNT Series) writes that "The call to self-denial in order to follow Jesus, sounded earlier in Mark 8:34–38 (cf Lk 9:23-25) and Mark 9:33–37, is repeated in Mark 10:21. The demand imposed upon the man who wishes to enter the Kingdom (cf. Mark 9:42–50) is heightened, and the utter impossibility of attaining the Kingdom through human achievement is underscored in Mk 10:27. The incident of the wealthy man who sought out Jesus in order to learn the requirements for securing eternal life provides the setting for a startling proclamation of the demands and the nature of the Kingdom. Related Resources: In Depth Verse by Verse Commentary on James 5:1-6 The Peril of Riches Why is the love of money the root of all kinds of evil? What does the Bible say about greed? What is mammon? How should a Christian view materialism? What does the Bible say about being poor? I like John Phillips' paraphrase of Jesus' reply to the rich young ruler - In effect, Jesus said to him, "You lack reality, young man. I quoted to you the seventh, sixth, eighth, ninth, and fifth commandments. These commandments have to do essentially with your behavior toward your fellowmen, with your professed safeguarding of the well-being of others. You want to do something to inherit eternal life. This is what you have to do: love poor people as God loves them, as I love them. You say that you have always kept these commandments. Prove it. Invest everything you have in the poor. You will have treasure in heaven. "Oh, and there is one thing more. I am on the way to a place called Calvary, there to die on a cross. I invite you to come too. 'Take up the cross, and follow me.'" It was very strong medicine indeed. It was more than the young man had bargained for. It is more than all of those who are committed to doing something bargain for. He came running; he went away broken. Instead of owning Jesus as Lord and investing his all in eternal treasure and eternal life, he turned his back on Jesus and went away. What happened to him? Did he eventually become the rich man of Luke 12:15-21+ and finally the rich man of Luke 16:19-31+? The possibility certainly exists. (Exploring the Gospel of Luke) James Earley - Jesus said, "Follow Me." Jesus did not say, "Follow a set of rules" or "Follow a series of rituals." He said, "Follow Me." Discipleship is an intensely personal pursuit. Make no mistake about it. Being a disciple of Jesus is more than adding a new set of activities to your already busy life. Being a disciple of Jesus is first and foremost a response to His call to pursue Him passionately. The call "Follow Me" is the essence, heartbeat, challenge, and adventure of discipleship. It is a formal challenge to live with, learn from, and study under Rabbi Jesus. It is a call to be close to Him, obey His teachings, take the same path He takes, and walk the same road He walked. It involves daily growth and development at the expense of personal comfort. It demands absolute abandonment (Ed: see Oswald Chambers' comments below) of all else in order to pursue Jesus fully. This chapter (In his book Disciple Making Is...) will go deeper into stage two of the discipleship process (development), exploring what it means to follow Jesus. The common command in Jesus' initial encounter with His disciples was "Follow Me.." In chapter 6, we discussed how Jesus opened His relationship with His future disciples with the challenge "Follow Me" (John 1:43). In chapter 7, when Jesus formally invited Simon, Andrew, James, and John into a rabbi/disciple relationship, He did so with the words "Follow Me, ... and I will make you fish for people!" (Mt 4:19). Jesus issued the same call again, tying it with the proclamation that the Father was leading Him to the cross. He said, "If anyone wants to come with Me, he must deny himself, take up his cross daily, and follow Me" (Luke 9:23+)...The point is to be certain that you follow Jesus, no matter the cost. I agree with Oswald Chambers, who said, "Be reckless for Jesus!" (Disciple Making Is...) Oswald Chambers - Are you discouraged in devotion? Yet lackest thou one thing; sell all that thou hast … and come, follow Me. Luke 18:22. “And when he heard this …” Have you ever heard the Master say a hard word? If you have not, I question whether you have heard Him say anything. Jesus Christ says a great deal that we listen to, but do not hear; when we do hear, His words are amazingly hard. Jesus did not seem in the least solicitous that this man should do what He told him, He made no attempt to keep him with Him. He simply said—‘Sell all you have, and come, follow Me.’ Our Lord never pleaded, He never cajoled, He never entrapped; He simply spoke the sternest words mortal ears ever listened to, and then left it alone. Have I ever heard Jesus say a hard word? Has He said something personally to me to which I have deliberately listened? Not something I can expound or say this and that about, but something I have heard Him say to me? This man did understand what Jesus said, he heard it and he sized up what it meant, and it broke his heart. He did not go away defiant; he went away sorrowful, thoroughly discouraged. He had come to Jesus full of the fire of earnest desire, and the word of Jesus simply froze him; instead of producing an enthusiastic devotion, it produced a heart-breaking discouragement. And Jesus did not go after him, He let him go. Our Lord knows perfectly that when once His word is heard, it will bear fruit sooner or later. The terrible thing is that some of us prevent it bearing fruit in actual life. I wonder what we will say when we do make up our minds to be devoted to Him on that particular point? One thing is certain, He will never cast anything up at us. Oswald Chambers - A number of his sayings related to abandoning one's self to Jesus. ALL: ABANDONED TO GOD: The “Go” Of Unconditional Identification “One thing thou lackest ... come, take up the cross and follow Me.” Mk 10:21.The rich young ruler had the master passion to be perfect. When he saw Jesus Christ, he wanted to be perfect like Him. Our Lord never puts personal holiness to the fore when He calls a disciple; He puts ABSOLUTE ANNIHILATION of my right to myself and IDENTIFICATION with Himself-a relationship with Himself in which there is no other relationship. Lu 14:26 = UNCONDITIONAL IDENTIFICATION with Jesus Christ. Very few of us know the absolute “go” of ABANDONMENT to Jesus. ‘’Then Jesus beholding him loved him.” The look of Jesus will mean a heart broken forever from allegiance to any other person or thing. Has Jesus ever looked at you? The look of Jesus transforms and transfixes. Where you are “soft” with God is where the Lord has looked at you. If you are hard and vindictive, insistent on your own way, certain that the other person is more likely to be in wrong than you are, it is an indication that there whole tracts of your nature that have never been transformed by His gaze. “One thing thou lackest ...’’ The only ‘’GOOD THING” from Jesus Christ’s point of view is UNION WITH HIMSELF and nothing in between. “Sell whatsoever thou hast . . .” I must reduce myself until I am a mere conscious man, I must fundamentally renounce possessions of all kinds, not save my soul (only one thing saves a man-absolute reliance upon Jesus Christ)-but in order to follow Jesus. “Come, and follow Me.” And the road is the way He went. Abandonment “For whoever wishes to save his life shall lose it; but whoever LOSES HIS LIFE for My sake and the gospel’s shall save it.” Beware of any hesitation to ABANDON to God. It is the meanest characteristics of our personality that are at work whenever we hesitate, there is some element of self-interest that won’t submit to God. The great aim of the Holy Spirit is to get us ABANDONED TO GOD. When God’s voice will come you do not know, but whenever the realization of God comes affair in the faintest way imaginable, RECKLESSLY ABANDON. It is only by ABANDON that you find HIM. Jesus Christ always brings us back to one thing--’Stand in right relationship to Me first, then the marvelous doing will be performed in you.’ It is a question of ABANDONING all the time, not of DOING. Vacillation in a crisis is the sign of an UNABANDONED nature. An ABANDONED nature never can vacillate because there is nothing to weigh; such a nature is completely ABANDONED to another. ABANDON to God is of more value than personal holiness. When we are ABANDONED to God, He works through us all the time. We are in danger of getting the barter spirit when we come to God, we want the witness before we have done what God tells us to do.”Why does not God reveal Himself to me?” He CANNOT, it is not that He will not, but He cannot, because you are in the road as long as you won’t ABANDON ABSOLUTELY to Him. Immediately you do, God witnesses to Himself, He cannot witness to you,but He witnesses instantly to His own nature in you. If you had the witness before the reality, it would end in sentimental emotion. Immediately you transact on the Redemption, and stop the impertinence of debate, God gives on the witness. As soon as you ABANDON reasoning and argument, God witnesses to what He has done, and we are amazed at our impertinence in having kept Him waiting. God nowhere tells us TO GIVE UP THINGS for the sake of giving them up; He tells us to give them up for the sake of the only thing worth having, viz. LIFE WITH HIMSELF. If you are ABANDONED to God and do the duty that lies nearest, God will not ABANDON you; but if you trust in your wits and bring in the amateur providence idea, He will have to ABANDON you, and there will be heartbreaks and distresses that He is not in at all. Present the whole thing where it ought to be presented--in ABANDONMENT TO GOD, and He will engineer everything in His own way. The note of the Christian life is ABANDONMENT TO JESUS CHRIST. To SURRENDER TO GOD is not surrender to the fact that we have surrendered. That is not coming at all. To come means that we come to God in COMPLETE ABANDONMENT and give ourselves right over to Him and leave ourselves in His hands. We must ABANDON TO GOD at all costs. ABANDON is of infinitely more value than self-scrutiny. The tendency is strong to say--”O God won’t be so stern as to expect me to give up that!” but He will; “He won’t expect me to walk in the light so that I have nothing to hide,” but He will; “He won’t expect me to draw on His grace for everything” but He will. Whenever the call is given for ABANDON TO JESUS CHRIST, people say it is offensive and out of taste. The counterfeit of ABANDON is that misleading phrase ‘Christian service.’ I will spend myself for God, I will do anything and everything but the one thing He asks me to do, viz., GIVE UP MY RIGHT TO MYSELF TO HIM. God can do what He likes with the man who is ABANDONED TO HIM. Many of us are subtly serving our own ends, and Jesus Christ cannot help Himself to our lives; if I am ABANDONED TO JESUS, I have no ends of my own to serve. None of us know the absolute ‘go’ of ABANDON TO JESUS until we are in UNCONDITIONAL IDENTIFICATION WITH HIM. Luke 18:23 But when he had heard these things, he became very sad, for he was extremely rich. he became very sad: Lu 8:14 12:15 19:8 21:34 Jud 18:23,24 Job 31:24,25 Eze 33:31 Mt 19:22 Mk 10:22 Eph 5:5 Php 3:8 Col 3:5 1Jn 2:15 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 Related Passages: Mark 10:22+ But at these words he was saddened, and he went away grieving, for he was one who owned much property. Matthew 19:22+ But when the young man heard this statement, he went away grieving; for he was one who owned much property. Walking Away from Jesus! (James Tissot) CRESTFALLEN BUT NOT CONVICTED AND REPENTANT But when he had heard these things (Mt 19:22, Mk 10:22) - Heard what? The "hard saying" of Jesus in Lk 18:22. Mark 10:22 has "But at these words he was saddened (NLT has "at this the man's face fell" - verb is stugnazo = he became somber, gloomy, same verb describes sky covered with clouds which were "threatening" or darkening in anticipation of a storm [the young ruler's "storm" had just hit! His face manifested a progressive darkening] = Mt 16:3) and he went away grieving (lupeo - present tense = continually sad, sorrowful and distressed), for he was one who owned much property (he had many possessions ktema is often used for lands or estates as a possession)." Whatever master a man chooses will master that man. It is fascinating that none of the Synoptic Gospels record any verbal reply from the young ruler upon hearing Jesus' hard teaching. Luke does not record that he went away but just that he became very sad. Matthew and Mark both tell us "he went away grieving." (Mt 19:22, Mk 10:22) The fact that this young man made the tragic volitional choice to turn away from the "offer of a lifetime" reflects the fact that he had a greater love for his riches rather than for the Righteous One! Mark 4:19 (Mt 13:22) explains that "the worries of the world, and the deceitfulness of riches (READ THAT AGAIN! RICHES ARE LIKE SIN - THEY DECEIVE WITH PROMISES OF GRATIFICATION, BUT FAIL DISCLOSE THE ULTIMATE COST! cf Heb 3:13+, see Deceitfulness of Sin), and the desires for other things enter in and choke (sumpnigo) the Word, and it becomes unfruitful." Luke 8:14+ is similar stating that "The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked (sumpnigo) with worries and riches and pleasures of this life, and bring no fruit to maturity." Recall this story actually happened and this man came with a sense of urgency and earnestness seeking eternal life, but one moral of the story is that if one becomes attached to wealth or a desire for wealth (which is easy to do), this attachment will erode one's sense of urgency and earnestness, so that over time even an earnest person forgets what is truly priceless - eternal life! Beware of riches! Ray Pritchard has some pithy points - When it comes to going to heaven, it’s not what you’ve got that counts, it’s what you lack (Lk 18:22)....It’s true, isn’t it, that money can choke out the things of God? There are a great many Christians who love Jesus when they make $15,000 a year. There are fewer who love him when they make $30,000. Fewer still who love him when they make $50,000. Fewer still who love him when they make $150,000. Fewer yet who love him when they make half a million dollars a year. There are a great many Christians who would become deeply committed to Jesus Christ again, if only they would go broke. Go home and think about that. I’m not saying we have to do literally what Jesus said here. But the principle is entirely true. You cannot love money and be his disciple. You cannot. He set the rules down 2000 years ago. That’s just the way it is. (When Having It All Is Not Enough) ILLUSTRATION - Of the danger of riches - In Teaching a Stone to Talk, Annie Dillard (Borrow Teaching a stone to talk : expeditions and encounters) recalls the tragic story of the Franklin expedition to the North Pole. In 1845 a group of English explorers died because they were ill prepared for the challenges they would face. Instead of providing room on board their two ships for storing additional coal for the steam engines, these careless adventurers used the space for a large library, a barrel organ, china place settings, and cut-glass wine goblets. Needless to say, when they ran out of coal, as they did, their books and tea cups and ornate musical instruments were not enough to warm their freezing bodies. Every member of that expedition died. Sadly, 128 men lost their lives. Years later when the search party found the remains of the men who had set off to walk for help, they discovered one skeleton dressed in a fine blue cloth uniform edged with silk braid, sadly grasping in his hand a place setting of sterling silver flatware. What a picture of their deadly foolishness. This rich young ruler acted as foolishly as that dead British explorer. But instead of trying to carry sterling silver through the frozen Arctic, this man was trying to carry all his possessions through the tiny entrance into the kingdom of God (cf Mt 7:13+). And just as all those explorers had to do was make sure their ships had more coal and fewer luxuries, so too all this rich man needed to do was unhinge this huge weight from his back and walk as a small man, a poor man, a humble man, a childlike man ... walk in faith uprightly through the small and narrow way. (What a picture of the deceitfulness of riches!)(O'Connell) Criswell - The young man falls before the commandment "You shall not covet" (Ex. 20:17). All that the law succeeds in doing is revealing man's sin (Ro 7). His wealth was his security and his god. (Believer's Study Bible) What was the rich young ruler guilty of? He was guilty of overtly breaking the last commandment, the very one Jesus had left off the list earlier. Exodus 20:17 commands us “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.” Woe! This is a hard one in our materialistic, keep up with the Jones society in America! Which one of us has not been jealous of someone else's new Tesla and coveted it for ourselves? (Guilty as written!) But this is exactly the purpose of the Law as Paul explained What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, “YOU SHALL NOT COVET.” (SOMEHOW THE YOUNG RULER HAD READ THIS LAW, PROBABLY EVEN MEMORIZED IT AND YET WAS NOT FILLETED" SO TO SPEAK BY IT!) 8 But sin, taking opportunity (aphorme = set up a base camp for warfare!) through the commandment, produced in me coveting of every kind (DON'T MISS THE DYNAMIC - LAW SAYS "DON'T DO IT" - FLESH STIMULATED TO DESIRE TO DO IT! ONLY ONE WAY TO DEFEAT SIN - Ro 8:13+, Gal 3:3+) ; for apart from the Law sin is dead. 9 I was once alive apart from the Law; but when the commandment came, sin became alive (THE LAW INVIGORATES SIN! cf Ro 7:5+) and I died; 10 and this commandment, which was to result in life, proved to result in death for me; 11 for sin, taking an opportunity (aphorme) through the commandment, deceived (exapatao = beguile thoroughly, deceive completely or seduce wholly; cf Heb 3:13+) me and through it killed me. (Romans 7:7-11+) Barclay titles the chapter on the rich young ruler "The Man Who Would Not Pay the Price." Guzik - The man failed this challenge. Essentially, this man was an idolater: he loved money and material things more than God. This shows than both tables of the law will test men...the laws (Commandments 1-4 - Ex 20:3-11) having to do with our relationship with God (and with men - Commandments 5-10 = Ex 20:12-17). Jesus challenged him to put God first; to fulfill the law to love the Lord your God with all your heart, with all your soul, and with all your strength (Deuteronomy 6:5). (Luke 18 Commentary) Ryrie - The man was being asked to prove his claim to have kept the commandments, especially the one that says "You shall love your neighbor as yourself" (Mt 19:19, Lev 19:18). His unwillingness to do so belied his claim (Mt 19:20, Lk 18:21) and showed him as a sinner in need of salvation. So Ryrie interprets Jesus as saying to the young man "Okay, you have made the claim to keep the commandments dealing with your behavior toward people. Now, be willing to prove your claim by selling everything and giving it to the poor." Jesus of course was not saying being charitable saves anyone (the reverse is true - that is, being saved results in a new heart, one that is charitable). What he was doing was "testing" the young man's declaration of "goodness" toward other people. He exposes the young man's pride (middle letter of pride = the big "I") and idolatry. He became very sad (See also previous note on Mark's addition of verb stugnazo) - He departed crestfallen (brought low in spirit, brokenhearted, dejected, depressed, or disheartened)! He departed disappointed and sad because of having failed unexpectedly in something. Lane writes "The response to Jesus’ call is vividly described: the man’s face fell, etched with disappointment and sorrow because he possessed great estates....The refusal of the call only serves to accentuate the greatness of the renunciation demanded and the uniqueness of the Twelve as those who had abandoned everything in order to follow Jesus. The conclusion to the interview with Jesus indicates that in the case of this man the Law had not yet fulfilled its function, for its historical task is to bring man’s satisfaction with this world to an end and to quicken within him a thirst for righteousness and life." (NICNT-Mark) Ray Pritchard - I find this hopeful because it means the words of Jesus hit home to him. He didn’t try to argue and he didn’t pretend that it didn’t matter. I wonder what happened to him later. This discussion takes place just a few days before the crucifixion. Did he eventually become a follower of Jesus? We don’t know for certain, but I wouldn’t be surprised to see him in heaven.....As far as I know, this is the only case in the New Testament where somebody came to Jesus and Jesus gave him the truth and let him leave and walk away. This “rich young ruler’ walked away sorrowful because his wealth held him back. Jesus didn’t come after him and say, “Let me lower the price. Let me make a deal with you so you can be my follower.” He just told him the way it was and the man walked away. (The Miserable Millionaire) Very sad (deeply grieved) (4036)(perilupos from peri = about + lupe = sorrow, cf study on lupeo) describes one's emotional state as very sad, exceedingly sorrowful, deeply distressed/grieved, or characterized by affliction beyond measure. This verb is very picturesque as the prefix "peri-" which means "around" which pictures this young man in essence "surrounded by sorrow!" Have you ever felt that way? Thee are only 4 NT uses of perilupos (Mt 26:38; Mk 6:26;14:34; Lk 18:23), and two describe our Lord Jesus Christ in the Garden of Gethsemane, which helps give us a sense of the depth of sorrow this rich young ruler must have experienced.
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Guzik - Children loved to come to Jesus, and it says something about our Savior that children loved Him and that He loved children. Jesus was not a mean, sour man because children don’t love mean, sour people. (Luke 18 Commentary) Ray Pritchard - Jesus is the little child’s best friend. His blessing has brought its benediction wherever his name has been heard. Christianity has always been the religion that safeguarded the rights of children. Wherever the gospel goes . . . it honors families . . . it ennobles motherhood . . . it protects and preserves the place of children. Where Christ is known and trusted and followed, and where his example is the model, there infancy is sacred and children are safe. (See Suffer the Little Children) William
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Guzik has a balanced comment on ruler - We don’t know if his authority was in the world of politics or in the world of religion. (Luke 18 Commentary) Leon
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Guzik - In this, Jesus did not deny His own goodness. Instead, He asked the man, “Do you understand what you are saying when you call Me good? Because no one is good but One, that is, God.” (Luke 18 Commentary)
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Guzik quips "One might say that this man had climbed to the top of the ladder of success, only to find his ladder leaned against the wrong building." (Luke 18 Commentary) William Lane writes that "The one thing he lacks is the self-sacrificing devotion which characterizes every true follower of Jesus. For this reason Jesus invites him to follow him now and to experience the demands of life and the Kingdom with the Twelve. Keeping the individual commandments is no substitute for the readiness for self-surrender to the absolute claim of God imposed through the call of the gospel. Jesus’ summons in this context means that true obedience to the Law is rendered ultimately in discipleship. This man will achieve the perfect observance of the Law when he surrenders himself and follows Jesus. Self-surrender implies a renunciation of his own achievement and the reception of messianic forgiveness through which a man is released to stand under the Law and to offer the obedience of love." (See The Gospel of Mark - Page 367) Lack (3007)(leipo) means to fall short, be destitute or be in need. It pictures one not possessing something which is necessary. It means to be deficient in something that ought to be present for whatever reason. The parallel saying in Mark 10:21 uses a different verb for "one thing you lack (hustereo = to fail in something, come short of, miss, not to reach)." William
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Guzik has an interesting comment - We may make two mistakes here. The one is to believe this applies to everyone, when Jesus never made this a general command to all who would follow Him, but especially to this one rich man whose riches were clearly an obstacle to his discipleship. Instead, many rich people can do more good in the world by continuing to make money and using those resources for the glory of God and the good of others. The second mistake is to believe this applies to no one, when there are clearly those today for whom the best thing they could do for themselves spiritually is to radically forsake the materialism that is ruining them. Francis of Assisi was a notable one who heard Jesus speak these words to him, and gave away all he had to follow Jesus. (Luke 18 Commentary) Lane quotes some Jewish sources that help understand how selling and giving everything went against the Jewish thinking of the day - M. Arakhin VIII. 4; TB Kethubim 50a limits the amount to be distributed in almsgiving to one-fifth of one’s property. Cf. TB Baba Bathra 116a: “poverty is worse than all the plagues of Egypt.” (See The Gospel of Mark - Page 367)
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Guzik - There is a special honor for these disciples. They have a special place in judgment, probably in the sense of administration in the millennial Kingdom. As well, the apostles had the honor of helping to provide a singular foundation for the church (Ephesians 2:20), and have a special tribute in the New Jerusalem (Revelation 20:14). (Luke 18 Commentary) Luke 18:29 And He said to them, "Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, there is no one who has left house or wife or brothers or parents or children: Lu 14:26-28 Dt 33:9 Mt 10:37-39 19:28-30 Mk 10:29-31 Luke 18 Resources - Multiple Sermons and Commentaries Luke 18:28-34 What do You Get When You Follow Christ? - Steven Cole Luke 18:24-30 The Impossibility of Salvation, Part 3 - John MacArthur FOR THE SAKE OF THE KINGDOM OF GOD And He said to them, "Truly I say to you..." (Mt 19:29, Mk 10:28) - Truly I say (amen lego) introduces a solemn teaching. Jesus reassures Peter and the disciples that God is even now blessing their decision to follow Him and that there is more to come in the future! There is no one who has left house or wife or brothers or parents or children - No one is the Greek adjective oudeis which means absolutely no one (same word Luke used in Lk 18:19)! Absolutely no one who is a true follower of Jesus will miss out on this promise. Jesus' promise is rock solid. It is a sure hope. "The world is passing away, and also its lusts" (1 John 2:17), but "all the promises of God in Him (Jesus) are yea, and in Him Amen, unto the glory of God by us." (2 Cor 1:20) Jesus had given a similar call in Luke 14 declaring... “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27 “Whoever does not carry his own cross and come after Me cannot be My disciple. 28 “For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it? (Lk 14:26-28+) For the sake of the kingdom of God - That is in order to serve the cause of the kingdom and Mark adds in order to serve the cause of the Gospel = Mark 10:28 "for My sake and the Gospel's sake." Jesus' answer in Matthew adds more detail (only found in Matthew) and in essence gives a description of the coming Kingdom of God which the disciples would receive declaring "Truly I say (amen lego = THIS IS AN IMPORTANT TRUTH!) to you, that you who have followed Me (NOTICE JESUS AGREES WITH PETER'S STATEMENT IN Lk 18:28 "followed You. IN OTHER WORDS JESUS CLEARLY CHARACTERIZES THEM AS HIS DISCIPLES), in the regeneration (NEW BIRTH) when the Son of Man will sit on His glorious throne, you (JESUS IS ADDRESSING THIS PROMISE TO JEWISH DISCIPLES WHO "FOLLOWED ME"! ) also shall sit upon twelve thrones, judging the twelve tribes of Israel (THIS LATTER PHRASE CREATES A REAL PROBLEM FOR THE AMILLENNIALISTS AND THOSE WHO REPLACE ISRAEL WITH THE CHURCH. JESUS SAYS "TWELVE TRIBES OF ISRAEL" WHAT DO YOU THINK HE MEANT BY THAT STATEMENT?)" (Mt 19:28) Comment: The Greek word regeneration was used by Josephus to describe the "new birth" of the Jewish nation after the end of their Babylonian Captivity. The only other NT use of regeneration is in Titus 3:5+ describing the new birth of believers. O'Donnell who has a lucid, well written commentary on Matthew has an interesting comment on "12 thrones, judging the 12 tribes of Israel" writing "whatever He means by this." In other words he "punts" on this dual description of twelve. While I cannot discern with certainty from his commentary whether O'Donnell is an ammillenialist (which teaches that Jesus spoke only of a spiritual kingdom in which the church presently replaces Israel) or a supersessionist, his comments on eschatological sections of Matthew suggest that this is his "systematic theological" mindset. And this would explain why he has such difficulty interpreting the two twelves in Mt 19:28. Beloved, Jesus meant what He said. He literally said it and He meant it to be read and understand literally. Nothing in the text or context gives us license to interpret it any other way. Jesus' words are not a difficult to interpret if the text is interpreted literally! Conversely, it is impossible to interpret accurately if not interpreted literally, because the only alternative is to spiritualize or allegorize the text which opens up a veritable "pandora's box" of interpretations. So sadly O'Donnell is forced to skim over Jesus' dramatic promise to the TWELVE apostles! Beloved, twelve is not a symbolic number here (in context Jesus is addressing 12 literal apostles) and the main verbs shall sit and judging are straightforward and can easily be interpreted to mean what they say unless one does not believe in a regenerated, restored earth that will come about when the Messiah returns to set up His Kingdom and restore the nation of Israel to prominence. Even the ESV Study Bible which does not always interpret eschatological passages literally has a comment that is relatively literal on Mt 19:28 - "In this new world, the twelve apostles (except for Judas, see Acts 1:12-26) will participate in the final establishment of the kingdom of God on the earth." (Bolding mine) Matthew Henry (who is generally not literal on eschatology and should be read with great caution on such passages, often replacing Israel with the church) makes a comment similar to O'Donnell on "twelve thrones...twelve tribes" writing that "It is hard to determine the particular sense of this promise!" To reiterate, indeed this phrase is "hard" if one jettisons literal interpretation! D A Carson on Mt 19:28 favors the interpretation that "the twelve apostles exercise judgment over the twelve tribes of Israel physically and racially conceived." Praise God for that literal interpretation! But then Carson goes on to say "At the consummation the Twelve will judge the nation of Israel, presumably for its general rejection of Jesus Messiah." He is making a somewhat presumptuous statement, one which I think Paul would find fault with because Paul teaches "all Israel (ALL THAT BELIEVE - 1/3 IN ZECHARIAH 13:8) will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Ro 11:26-27+, cf OT parallels in Zechariah 12:10-14+, Zechariah 13:1+ and Zechariah 13:8-9+ says " two parts in it will be cut off and perish" so they are already judged for their rejection of Messiah - the 12 apostles will have nothing to do with this judgment).
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Guzik - This is a wonderful, simple question God has not stopped asking. Sometimes we go without when God would want to give us something simply because we will not answer this question, and we do not have because we do not ask (James 4:2). i. Jesus asked this question with full knowledge that this man was blind. He knew what he needed and what he wanted, but God still wants us to tell Him our needs as a constant expression of our trust and reliance on Him. (Luke 18 Commentary) Richards - In a simple act Jesus demonstrated the greatness that He taught. Despite the immediate prospect of His own suffering, He stopped to help a blind man the crowds uncaringly tried to quiet. When you and I learn to think of others despite our own hurts and concerns, we will be great indeed. For we will follow the example of our Lord....And at last we understand. Greatness in the kingdom of Jesus is stopping for the needs of others. It is setting aside for the moment our own hurts and concerns, to listen, and then to ask, “What do you want me to do for you?" We may be little in the eyes of other men. But if we follow Christ’s example of servanthood, we will be great in the eyes of God. (cf Mk 10:45). (Borrow 365 Day Devotional Commentary) Norman Crawford - Many have been brought to the Saviour by others. This man was also brought and the cry for mercy is now interpreted in relation to his need. A vague understanding of need may be the start of stirring in the heart of a sinner, but definite need must he known before it is met. There can be no salvation for those who are unawakened to their true condition. In his response to the question about his need, he addressed Jesus as "Lord". The significance of this can be more fully appreciated by comparing the various forms of address to Christ. He was never addressed as Lord by Judas. He was often called didaskalos ("master" or "teacher"): by the lawyers (Lk 10:25; 11:45); by the man who disputed with his brother over the inheritance (Lk 12:13); by the rich young ruler, "Good Master" (Lk 18:18); by the Pharisees (Lk 19:39); by the chief priests (20:21); by the Sadducees (Lk 20:28); by the scribes (Lk 20:39); and by the disciples (Lk 21:7). The Lord called Himself didaskalos ("Master", Lk 22:11; cf. John 13:13, 14) and it is more frequently used in Luke than in the other Gospels; but the blind man said, "Lord, that I may receive my sight". He recognized that the "Son of David" was truly the Lord, so the man with blinded eyes had an enlightened heart by which he understood the words of David, "The Lord said unto my Lord ..." (Ps 110:1). (What the Bible teaches – Luke) Steven
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Guzik - Jesus connected the man’s healing with the man’s faith. There were many notable aspects of this man’s faith that made him ready to receive from Jesus. It was faith that wanted Jesus. It was faith that knew who He was. It was faith that knew what he deserved from Jesus. It was faith that could tell Jesus what it wanted. It was faith that could call Jesus Lord. (Luke 18 Commentary)
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Guzik - The way of Jesus became his way. This was especially significant considering that Jesus was on His way towards Jerusalem to die. (cf Mk 8:34-35) (Luke 18 Commentary) As an aside, I have often heard Christians say that discipleship is not for every believer, but only for those who are more mature. The example of Bartimaeus who immediately began following Jesus squelches that argument. ALL believers are FOLLOWERS of Jesus. ALL believers are DISCIPLES. So it should not come as a surprise that the most common word Luke uses for believers in the book of Acts is DISCIPLE (see references below. Note especially Acts 11:26). Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:36; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:21; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16 John G Butler on began following Him - How noble. When a person is saved he will evidence it by following the Lord. We are justified in being suspicious about the professed salvation of a person, when after they are saved there is no change in their conduct. The blind men no longer sat by the wayside begging, for they had eye sight and used it to conduct themselves differently. When a person is saved by the power of Christ, he will act differently. Following Christ shows the gratitude and honor given Christ for the compassion and power of Christ on their behalf. (Sermon Starters - Volume 6) The Significance of Jesus giving sight to the Blind - According to the OT prophecies (eg. Isa 35:5, Isa 41:7) one of the SIGNS of the Messiah would be giving sight to the blind. This was one of the signs expected by the ancient Jews, that they would be performed by the Messiah. And so several times in the Gospels, He bestows sight to the blind, this miracle substantiating that He was the Messiah. And yet the Jews still rejected Him for they were looking for a delivering Messiah, not a suffering Messiah! The Jewish Tradition Of Two Messiahs Glorifying God is exactly what Jesus had commanded His listeners in the Sermon on the Mount regarding "their light"... “You are the light of the world (THIS IS EVERY BELIEVER'S "JOB DESCRIPTION" SO TO SPEAK!). A city set on a hill cannot be hidden; 15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. 16 “Let your light shine (aorist imperative, active voice [active = volitional choice - you have to make this choice...enabled by the Spirit] - Command to "Do this now!" "Don't delay!" can imply some degree of urgency) before men in such a way that they may see your good works, and glorify (GIVE A PROPER OPINION OF) your Father Who is in heaven. (Mt 5:14-16+) Comment - So here the healing of the blind men and their commitment to begin following Jesus was their "light shining" before the people, who gave glory to God. Our lives are to do the same beloved follower of Christ. When people see the "supernatural" power in our life, manifest in our audible words and visible acts, they receive a proper opinion of the invisible God. I'm not talking about raising the dead or other sensational miracles, but about "everyday miracles" like forgiving a hurt most people would hold as a grudge forever, controlling your tongue in circumstances where most people would respond in anger, of loving your wife sacrificially and unconditionally, etc, etc. When the world sees this "supernatural" power in flesh and blood followers of Christ, they know it cannot be natural power but has to be supernatural and thus points to the unseen, omnipotent Father in heaven. When all the people saw it, they gave praise to God - This response is not found in (Mt 20:29-34, Mk 10:46-50) but is only recorded by Luke. Although Luke uses a different Greek word, he records similar responses by the shepherds to whom the angels had appeared to announce Jesus' birth (Lk 2:20), on healing the paralytic (Lk 5:25, 26), on raising the widow of Nain's son (Lk. 7:16), on healing the "woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all" (Lk. 13:13, 11), on healing the lepers (one) "turned back, glorifying God with a loud voice," (Lk. 17:15, 18) and "the centurion saw what had happened, he began praising God, saying, “Certainly this man was innocent.” (Lk. 23:47). Hendriksen sums up this section - What a beautiful illustration of the way of salvation: "Call upon me in the day of trouble; and I will deliver you, and you shall glorify me" (Ps 50:15; cf. 1 Cor 10:31). (Baker New Testament Commentary – Exposition of the Gospel According to Mark) Began following (190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. Akoloutheo - 86v - Matt. 4:20; Matt. 4:22; Matt. 4:25; Matt. 8:1; Matt. 8:10; Matt. 8:19; Matt. 8:22; Matt. 8:23; Matt. 9:9; Matt. 9:19; Matt. 9:27; Matt. 10:38; Matt. 12:15; Matt. 14:13; Matt. 16:24; Matt. 19:2; Matt. 19:21; Matt. 19:27; Matt. 19:28; Matt. 20:29; Matt. 20:34; Matt. 21:9; Matt. 26:58; Matt. 27:55; Mk. 1:18; Mk. 2:14; Mk. 2:15; Mk. 3:7; Mk. 5:24; Mk. 6:1; Mk. 8:34; Mk. 9:38; Mk. 10:21; Mk. 10:28; Mk. 10:32; Mk. 10:52; Mk. 11:9; Mk. 14:13; Mk. 14:54; Mk. 15:41; Lk. 5:11; Lk. 5:27; Lk. 5:28; Lk. 7:9; Lk. 9:11; Lk. 9:23; Lk. 9:49; Lk. 9:57; Lk. 9:59; Lk. 9:61; Lk. 18:22; Lk. 18:28; Lk. 18:43; Lk. 22:10; Lk. 22:39; Lk. 22:54; Lk. 23:27; Jn. 1:37; Jn. 1:38; Jn. 1:40; Jn. 1:43; Jn. 6:2; Jn. 8:12; Jn. 10:4; Jn. 10:5; Jn. 10:27; Jn. 11:31; Jn. 12:26; Jn. 13:36; Jn. 13:37; Jn. 18:15; Jn. 20:6; Jn. 21:19; Jn. 21:20; Jn. 21:22; Acts 12:8; Acts 12:9; Acts 13:43; Acts 21:36; 1 Co. 10:4; Rev. 6:8; Rev. 14:4; Rev. 14:8; Rev. 14:9; Rev. 14:13; Rev. 19:14 Glorifying (1392) doxazo from doxa = glory) has a secular meaning of to think, suppose, be of opinion, (Aeschylus, Sophocles, Xenophon, Plato, Thucydides) but generally is not used in this sense in Scripture. Doxazo means to praise, honor or magnify (Mt 5:16; 6:2; Lk 5:25f; Ac 11:18; Ro 11:13; 1 Cor 12:26; 1 Pt 4:16) and to clothe in splendor, glorify (John 8:54; 13:31f; 17:1, 4; 21:19; 2 Cor 3:10; 1 Pt 1:8; of life after death John 12:16, 23; Ac 3:13; Ro 8:30) ILLUSTRATION - A new contact lens helps blind people see. Developed by Dr. Perry Rosenthal, the Boston Scleral Lens sits only on the white of the eye, protecting the cornea with a layer of fluid. People who cannot see due to corneal damage can wear them and lead normal lives. Individual lenses are custom-made to fit individual eyes, and cost about $7,500. Unfortunately, insurance companies have so far refused to pay for them, but Dr. Rosenthal turns no one away. He hopes to open clinics around the country to help as many as possible. Helping blind people see is what the Messiah came to do as well (see Isa. 42:6–7)....In this passage, we can also see how people should respond to Christ. Faith is central....Merely to recognize Jesus is not the same as saving faith: as we see, even demons recognized Him. True faith responds to His power and goodness with love and obedience. Matthew himself was a good example in this regard. (Today in the Word) '