Mateus 19
Kenneth Wuest · Citado em PreceptAustin
Mateus 19
Wuest - His riches were indeed as thorns (Jerome) which threatened to choke the seed of the word (Mk 4:7, 19+), but the end of the struggle is not revealed. (Borrow Mark in the Greek New Testament for the English reader - page 204) Henry
Mateus 19
Wuest - The question of our Lord does not declare the impossibility of a wealthy person being saved, but the difficulty of getting him saved. How the words of James echo in our hearts, “Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?” (James 2:5+). (Borrow Mark in the Greek New Testament for the English reader - page 204) Matthew Henry Concise - Mt 19:23-30. Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men's earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ's words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord's promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgement on those who will be judged according to their doctrine. This sets forth the honour, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompensed at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Saviour, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God's pleasure. Let us not trust in promising appearances or outward profession. Others may, for aught we know, become eminent in faith and holiness. Matthew 19:24 “Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” It: Mt 19:26 23:24 Jer 13:23 Mk 10:24,25 Lu 18:25 Jn 5:44 Related Passages: Matthew 7:13-14+ Enter (a command - aorist imperative = Speaks of necessity and even urgency and only possible by a supernatural work of the Holy Spirit) through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14 “For (term of explanation) the gate is small and the way is narrow (Jn 10:9, Jn 14:6) that leads to life, and there are few who find it. Luke 18:25+ “For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” Matthew 19:24+ “Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” Mark 10:25+ “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” Again I say to you, it is easier for a camel (kamelos) to go through the eye (trema) of a needle (rhaphis), than for a rich (plousios) man to enter (eiserchomai) the kingdom (basileia) of God (theos) - The simple teaching is that it is impossible for a camel to go through the eye of a needle. Jesus' point is that entrance into the kingdom of heaven is impossible unless God's Spirit does a work of grace in a person's uncircumcised heart and such a work is especially difficult for those who are bound to this temporal earth by they wealth. 🙏 THOUGHT- Isn't it fascinating that while most Americans would view the rich as privileged, Jesus consistently viewed them as "underprivileged!" Many (especially in the first century) see wealth as a token of God's hand of blessing on their life, but Jesus saw wealth as a major hindrance to entrance into the Kingdom of God. Wealth veils one's vision to the eternal treasures in Heaven, and numbs the mind to the reality of the eternal torments in Hell! Are you wealthy? The real question is are you wealthy on earth in time (temporally) or are you wealthy in heaven eternally? NET NOTE - The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes. Kenneth Wuest - Some teach that the needle’s eye here refers to a gate in the wall of Jerusalem through which by means of much pulling and pushing a camel could finally be taken. The Greek of Matthew 19:24 and of Mark speaks of a needle that is used with thread, and that of Luke 18:25, uses a medical term for the needle used in surgical operations. It is evident that the gate is not meant, but the tiny eye of a sewing needle. This was probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. It is therefore impossible for anyone whose love of riches keeps him from trusting the Lord Jesus as Saviour, to be saved. (Borrow Mark in the Greek New Testament for the English reader - page 204) John MacArthur -Some, unwilling to face the stark reality that the saying implies, have attempted to soften it. Noting the similarity between the Greek words kamelos (camel) and kamilos (a large rope or cable), some suggest that a copyist erred by substituting the former for the latter. It is unlikely, however, that all three Synoptic Gospels would have been changed in the same way. Nor would a scribe make the statement harder rather than easier. He might change the wording from “camel” to “cord,” but not from “cord” to “camel.” But even a rope could no more go through the eye of a needle than a camel could. Others imagine that the reference is to a small gate [in] Jerusalem’s wall that camels could only enter with great difficulty. But there is no evidence that such a gate ever existed. Nor would any person with common sense have attempted to force a camel through such a small gate even if one had existed; they would simply have brought their camel into the city through a larger gate. The obvious point of that picturesque expression of hyperbole is not that salvation is difficult, but rather that it is humanly impossible for everyone by any means, including the wealthy (See Luke Commentary) 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 Matthew 19:25 When the disciples heard this, they were very astonished and said, “Then who can be saved?” Who: Mt 24:22 Mk 13:20 Lu 13:23,24 Ro 10:13 11:5-7 GOOD QUESTION WHO IS SAVABLE? When the disciples (mathetes) heard (akouo) this, they were very astonished (ekplesso) and said, “Then who can be saved (sozo) 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 are rich would be saved. But if the rich are excluded from eternal life, then how could anyone possibly obtain eternal life? Hiebert says the idea of their question is "If a rich man can’t be saved, then nobody can.” Norman Crawford adds that "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) 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) Then who can be saved (sozo) - 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!) NET NOTE - The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved? 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! (See What are indulgences and plenary indulgences and is the concept biblical?) 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) Astonished (1605)(ekplesso from ek = out + plesso = strike) (imperfect tense) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. It is interesting to note that our English word "astonish" which is derived from the Latin word extonare meaning to strike with thunder! What a picture of Jesus' radical message which must have struck His hearers like thunder! Figuratively ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. EKPLESSO - 13V - Matt. 7:28; Matt. 13:54; Matt. 19:25; Matt. 22:33; Mk. 1:22; Mk. 6:2; Mk. 7:37; Mk. 10:26; Mk. 11:18; Lk. 2:48; Lk. 4:32; Lk. 9:43; Acts 13:12 Matthew 19:26 And looking at them Jesus said to them, “With people this is impossible, but with God all things are possible.” But: Ge 18:14 Nu 11:23 Job 42:2 Ps 3:8 62:11 Jer 32:27 Zec 8:6 Mk 10:27 Lu 1:37 18:27 SALVATION IS ALWAYS A MIRACLE! And looking (emblepo) at them One can just see Jesus riveting His gaze on these twelve dumbfounded disciples in order to gain their full attention. Jesus (Iesous) said to them, “With people this is impossible (), but with God all things are possible (dunatos) A T
Mateus 19
Wuest - The rebuke of the disciples was both unwarranted and without result. They kept on rebuking those who brought the children as fast as they came to Jesus. The disciples, Swete says, “discouraged the attempt as idle or, more probably, as derogatory to the Master’s dignity.” (Borrow Mark in the Greek New Testament for the English reader - page 198) Hendriksen on the disciples rebuking them - For somewhat similar manifestations of unkindness on the part of the disciples see Luke 9:49, 50; Matt. 15:23. But this certainly was not Christ’s attitude, or God’s. See Mt. 5:43–48; 11:25–30; Luke 6:27–38; John 3:16. NET NOTE - Greek “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them. Matthew Henry Concise - Mt 19:13-15. It is well when we come to Christ ourselves, and bring our children. Little children may be brought to Christ as needing, and being capable of receiving blessings from him, and having an interest in his intercession. We can but beg a blessing for them: Christ only can command the blessing. It is well for us, that Christ has more love and tenderness in him than the best of his disciples have. And let us learn of him not to discountenance any willing, well-meaning souls, in their seeking after Christ, though they are but weak. Those who are given to Christ, as part of his purchase, he will in no wise cast out. Therefore he takes it ill of all who forbid, and try to shut out those whom he has received. And all Christians should bring their children to the Saviour that he may bless them with spiritual blessings. Brought (offered, presented) (4374) prosphero from prós = to, toward + phéro = bring) means to carry or bring something into the presence of someone usually implying a transfer of something to that person carry to, bring (to). To present something to someone. It often carries the sense of offering or presenting something intentionally, especially in a sacred or formal context.Thus prosphero describes an offering, whether of gifts, prayers, or sacrifices. Hebrews 9:14 – "Christ offered Himself (προσφέρω) without blemish to God." Matthew 5:23–24 – If you are about to offer your gift at the altar..." In these contexts, προσφέρω refers to bringing an offering to God, either literal (like a sacrifice) or figurative (like one’s life or heart). In both Old and New Testament contexts, προσφέρω is tied to worship — not just through words or songs, but through offering something real to God. In the OT, people brought lambs, grain, incense. In the NT, Jesus brings Himself. Today, we bring our hearts, time, obedience, and praise. 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) PROSPHERO IN MATTHEW - Matt. 2:11; Matt. 4:24; Matt. 5:23; Matt. 5:24; Matt. 8:4; Matt. 8:16; Matt. 9:2; Matt. 9:32; Matt. 12:22; Matt. 14:35; Matt. 17:16; Matt. 19:13; Matt. 22:19; Matt. 25:20; Mk. 1:44; Mk. 2:4; Mk. 10:13; Lk. 5:14; Lk. 18:15; Lk. 23:14; Lk. 23:36; Jn. 16:2; Jn. 19:29; Acts 7:42; Acts 8:18; Acts 21:26; Heb. 5:1; Heb. 5:3; Heb. 5:7; Heb. 8:3; Heb. 8:4; Heb. 9:7; Heb. 9:9; Heb. 9:14; Heb. 9:25; Heb. 9:28; Heb. 10:1; Heb. 10:2; Heb. 10:8; Heb. 10:11; Heb. 10:12; Heb. 11:4; Heb. 11:17; Heb. 12:7 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). Have you ever "sung" the hymn Gentle Jesus by Charles Wesley? I mean have you sung it as a child and come to Him as a little child to receive by faith His precious gift of eternal life? If not, may the Spirit of Jesus enable you today to sing this song from your heart, a heart filled with childlike faith and trust. Amen.... Gentle Jesus, meek and mild, Look upon a little child. Pity my simplicity. Suffer me to come to Thee. Lamb of God, I look to Thee. Thou shal my example be. Thou art gentle, meek and mild; Thou wast once a little child. Fain I would be as Thou art; Give me Thine obedient heart. Thou art pitiful and kind. Let me have Thy loving mind. Loving Jesus, gentle Lamb, In Thy gracious hands I am; Make me, Savior, what Thou art, Live Thyself within my heart. 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. Like a Little Child Read: Matthew 18:1–5; 19:13–14 Unless you change and become like little children, you will never enter the kingdom of heaven. Matthew 18:3 One evening many years ago, after saying a goodnight prayer with our two-year-old daughter, my wife was surprised by a question. “Mommy, where is Jesus?” Luann replied, “Jesus is in heaven and He’s everywhere, right here with us. And He can be in your heart if you ask Him to come in.” Our faith in Jesus is to be like that of a trusting child. “I want Jesus to be in my heart.” “One of these days you can ask Him.” “I want to ask Him to be in my heart now.” So our little girl said, “Jesus, please come into my heart and be with me.” And that started her faith journey with Him. When Jesus’s disciples asked Him who was the greatest in the kingdom of heaven, He called a little child to come and join them (Matthew 18:1–2). “Unless you change and become like little children,” Jesus said, “you will never enter the kingdom of heaven. . . . And whoever welcomes one such child in my name welcomes me” (vv. 3–5). Through the eyes of Jesus we can see a trusting child as our example of faith. And we are told to welcome all who open their hearts to Him. “Let the little children come to me,” Jesus said, “and do not hinder them, for the kingdom of heaven belongs to such as these” (19:14). Lord Jesus, thank You for calling us to follow You with the confident faith of a child. Help the children in your life come to know Jesus. Our faith in Jesus is to be like that of a trusting child. Steven
Mateus 19
Wuest adds that the) life that God is, is not to be defined as merely animation, but as definitely ethical in its content. God is not the mere reason for the universe, as the Greeks thought, but a Person with the characteristics and qualities of a divine Person. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. The message of (the epistle of) John is that since the believer is a partaker of this life, it is an absolute necessity that he show the ethical and spiritual qualities that are part of the essential nature of God, in his own life. If these are entirely absent, John says, that person is devoid of the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what our lives should be in holiness, self-sacrifice, humility and love. (Eerdmans Publishing - used by permission) C H
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Wuest on left - The verb is aorist, speaking of a once for all act. The “we” of course are the Twelve. Peter and John left a lucrative fishing business, and Matthew, a rich source of income from his tax-collector’s office, to become the disciples of a poor itinerant preacher. Peter’s question was in effect, “What reward will we get for having become poor for your sake?” The spokesman of the disciples showed by his question that they were still thinking in terms of material rather than spiritual riches. Peter’s act of abandoning his preaching commission to go back to his fishing business, shows that this tendency still clung to him even after the resurrection of our Lord (John 21:3). (Borrow Mark in the Greek New Testament for the English reader - page 206) John