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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe - This parable is not urging us to “pester God” until He acts; it is saying that we do not need to “pester” Him because He is ready and willing to answer our prayers. (Borrow Wiersbe's Expository Outlines on the New Testament ) R Kent Hughes in a sense responds to McGee's comments asking "Does this mean we must never engage in importunate prayer, fervently beseeching God? Not at all. The teaching of the parable is that we must continue in our prayers, even when there seems to be no answer, because God, unlike the unjust judge, is loving, good, and gracious. We persist in prayer not because we have not yet gotten God’s attention, but because we know He cares and will hear us....The Christian (actually sub-Christian) version of this parable is to imagine that our fervent prayers will begin to accumulate a meritorious critical mass that God cannot ignore. Such a view is idolatrous because it imagines that God is something like the unjust judge. C Samuel Storms poses some relevant questions in his book Reaching God’s Ear that we can use to evaluate our prayer lives. Do we repeat a request because we think that the quality of a prayer is dependent on the quantity of words? Do we repeat a request because we think that God is ignorant and needs to be informed, or if not ignorant at least he is unconcerned and therefore needs to be aroused? Do we repeat our prayers because we believe that God is unwilling to answer and we must prevail upon him, somehow transforming a hard-hearted God into a compassionate and loving one? Do we repeat a petition because we think that God will be swayed in his decision by our putting on a show of zeal and piety, as if God cannot see through the thin veil of hypocrisy? (See Luke: That You May Know the Truth) This parable is a contrast between the worst of man,(THE JUDGE) and the best of God. ESV Study note adds that "The parable consists of a “lesser to greater” argument—i.e., if A (the lesser) is true, then how much more B (the greater) must be true (cf. Luke 11:11-13; 12:6-7; 12:25-27; 13:15-16). The comparison (ED: IN A SENSE IT IS MORE OF A CONTRAST BECAUSE GOD IS NOT LIKE THE JUDGE - SEE TABLE BELOW) here is between the reluctant action of an unjust judge (the lesser) and “how much more” just will be the action of a just God (the greater). (Borrow ESV Study Bible) So a distressed bugging of God is in fact inadequate prayer. -- R Kent Hughes R Kent
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Wiersbe - Unless you see that Jesus is pointing out contrasts, you will get the idea that God must be “argued” or “bribed” into answering prayer! God is not like this judge; for God is a loving Father, who is attentive to our every cry, generous in His gifts, concerned about our needs, and ready to answer when we call. The only reason the judge helped the widow was because he was afraid she would “weary” him, which literally means “give me a black eye”—i.e., ruin his reputation. God answers prayer for His glory and for our good, and He is not vexed when we come. (Borrow Be courageous Luke 14-24) Believers are the elect like the widow in the parable, helpless in a sense and at the mercy of the Judge, but praise God, in our case not an unrighteous judge, but One Who is perfectly righteous, always "compassionate and gracious, slow to anger, and abounding in lovingkindness and truth" (Ex 34:6) toward us. Our righteous Judge Jesus will bring about justice, "for the LORD loves justice, and does not forsake His godly ones. (Ps 37:28, cf Question - Job 8:3; Answer - Job 34:12). "The LORD longs to be gracious to you, and therefore He waits on high to have compassion on you. For the LORD is a God of justice. How blessed are all those who long (Heb = chakah = to wait, connotes an attitude of earnest expectation and confident hope) for Him (So when we long for and pray for Messiah's return, what will be our present reward? We will be blessed!)." (Isaiah 30:18 - To Israel but applicable to all the elect). He will bring about vindication for His elect. Peter said that even in the midst of suffering (this widow was suffering and the elect are suffering - either in a trial, just out of one or standing on the edge of one!) Jesus left "an example for you to follow in His steps. (1 Peter 2:21+). Even the Son "kept entrusting (paradidomi in the imperfect tense = over and over, again and again - this is OUR Example!) Himself to Him who judges righteously" (1 Peter 2:23+) He will bring about perfect vindication, even as Paul affirms in Romans 12 exhorting us "Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord." (Romans 12:19+) John the apostle records the testimony of the great multitude in heaven (who have seen much of the "end" of the eschatological story so to speak) writing "After these things (WHAT THINGS?) I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God (WHY?); BECAUSE HIS JUDGMENTS ARE TRUE AND RIGHTEOUS (Quoting Ps 19:9) for (EXPLAINS THE "WHAT THINGS?") He has judged the great harlot who was corrupting (MAKING "MORALLY ROTTEN") the earth with her immorality, and HE HAS AVENGED (ekdikeo = the same verb used in Luke 18:3+!) THE BLOOD OF HIS BOND-SERVANTS ON HER.” (Rev 19:1-2+) In this passage in the Revelation, it is clear that God has done what He promised He would accomplish for His elect. He is true to His Word. Wiersbe on the lesser (the widow and her rights, etc) and the greater (children of God) - Consider the contrasts. To begin with, the woman was a stranger, but we are the children of God, and God cares for His children (Luke 11:13). The widow had no access to the judge, but God’s children have an open access into His presence and may come at any time to get the help they need (Eph. 2:18; 3:12; Heb. 4:14–16; 10:19–22). The woman had no friend at court to help get her case on the docket. All she could do was walk around outside the tent and make a nuisance of herself as she shouted at the judge. But when Christian believers pray, they have in heaven a Saviour who is Advocate (1 John 2:1) and High Priest (Heb. 2:17–18), who constantly represents them before the throne of God. When we pray, we can open the Word and claim the many promises of God, but the widow had no promises that she could claim as she tried to convince the judge to hear her case. We not only have God’s unfailing promises, but we also have the Holy Spirit, who assists us in our praying (Rom. 8:26–27). Perhaps the greatest contrast is that the widow came to a court of law, but God’s children come to a throne of grace (Heb. 4:14–16). She pled out of her poverty, but we have all of God’s riches available to us to meet our every need (Phil. 4:19). The point is clear: if we fail to pray, our condition spiritually will be just like that of the poor widow. That should encourage us to pray! (Borrow Be courageous Luke 14-24) Jamieson on cry day and night - Whose every cry enters into the ears of the Lord of Sabaoth (James 5:4), and how much more their incessant and persevering cries! Brian Bell - Does God want us to keep running to him asking for the same thing over & over? [Does that bless you when your kids do that?] Or, is it a blessing that they continue to see they need to be connected to you? [i.e. a continual coming, but not nec for the same thing] I know it’s not arm wrestling God in prayer for something, because he said in 12:32, “fear not little flock, it’s your Fathers good pleasure to give you the kingdom.” He’s liberal, quick, He loves to answer!!! (speedily) Don’t ever think you need to “wear him down” until he acts on our behalf. As a Father He is sensitive to our every need and ready to answer our prayers, in His perfect timing. (Luke:18:1-14 2 Prayerables)
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Wiersbe - Jesus did not say that God’s people are like this woman; in fact, He said just the opposite. Because we are not like her, we should be encouraged in our praying. He argued from the lesser to the greater: “If a poor widow got what she deserved from a selfish judge, how much more will God’s children receive what is right from a loving Heavenly Father!” (Borrow Be courageous Luke 14-24)
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Wiersbe - Throughout His public ministry, Jesus exposed the self-righteousness and unbelief of the Pharisees (see Luke 11:39–54). He pictured them as debtors too bankrupt to pay what they owed God (Luke 7:40–50), guests fighting for the best seats (Luke 14:7–14), and sons proud of their obedience but unconcerned about the needs of others (Luke 15:25–32). The sad thing is that the Pharisees were completely deluded and thought they were right and Jesus was wrong. This is illustrated in this parable. (Borrow Be courageous Luke 14-24) Pharisee (5330)(pharisaios is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. The Pharisees were the most influential of the three major Jewish sects (the other two being the Sadducees and the Essenes). The Pharisees emphasized meticulous observance of God’s law (as understood both from the OT laws and from their accumulated extra-biblical traditions) and it was their zeal for the law that caused the Pharisees to become focused on rituals and externally keeping the law. They abandoned true religion of the heart for mere outward behavior modification and ritual (cf. Mt. 15:3–6), leading Jesus to scathingly denounce their pseudo-spirituality - “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others” (Mt. 23:23; cf. 6:1–5; 9:14; 12:2; Luke 11:38–39). Tax collector (publican) (5057)(telones from telos = tax + onéomai = to buy) means a reaper of the taxes or customs, a tax-collector, one who pays the government money for the privilege of collecting the taxes and customs of a district. The public revenues of the Greeks and Romans were usually farmed out. Among the latter, the purchasers were chiefly of the equestrian order and were distinguished as being of a higher class because they rode horses, or they were at least persons of wealth and rank like Zacchaeus who is called the chief tax collector (architelones in Lu 19:2). The tax collectors were the objects of hatred and detestation by the general populace so that no one but those of worthless character were likely to be found in this employment. It is notable that tax collector is often used in combination with “sinners” (Luke 5:30; 7:34; 15:1; cf. Matt 9:10–11; 11:19; Mark 2:15–16) and even “prostitutes” (Matt 21:31–32). Luke 18:11 "The Pharisee stood and was praying this to himself: 'God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. The Pharisee stood and was praying this to himself: Ps 134:1 135:2 Mt 6:5 Mk 11:25 God, I thank You: Isa 1:15 58:2 Jer 2:28,35 Eze 33:31 Mic 3:11 1Co 4:7,8 15:9,10 1Ti 1:12-16 Rev 3:17 that I am not like other people: Lu 20:47 Isa 65:5 Mt 3:7-10 19:18-20 Ga 3:10 Php 3:6 Jas 2:9-12 Luke 18 Resources - Multiple Sermons and Commentaries Luke 18:9-14 The Wrong and Right Way to Approach God - Steven Cole Luke 18:9-14 Who Can Be Right with God? Part 1 - John MacArthur Luke 18:9-14 Who Can Be Right with God? Part 2 - John MacArthur Pharisee and Tax-Collector by Tissot THE PHARISEE'S PRAYER: A SOLILOQUY TO SELF Soliloquy - a speech one makes to oneself. A speech in a play in which a character who is alone talks about their thoughts or feelings . Soliloquy is from Latin soliloquium "a talking to oneself," from Latin solus "alone" + loqui "to speak." In this case in essence he is praising himself for his self-righteousness. He was not speaking to God but to self. Ps 66:18 affirms that he would not have had the ear of Jehovah for "If I regard (Lxx - theoreo = regard with interest and attention!!!) wickedness in my heart, The Lord will not hear." The Pharisee stood and was praying this to himself (NET and NIV have "The Pharisee stood and prayed about himself like this...") - If this translation is correct (see below) What a picture! His prayers are to self and not through the Savior to the Father (1 Ti 2:5)! SELF-righteousness is SELF-deceit! It is one of the most deadly of sins because when a person is deceived, by definition they do not enough know they are deceived (see Deceitfulness of sin). There is another way one could interpret praying...to himself and that is that he is simply speaking in a very low tone, essentially inaudible to others, and audible only to himself. There is still no doubt about who was on the altar of his deceitful heart - it was self not God (and certainly not the Savior). We can discern his self-focus even in the repetition of the first person pronoun "I" five times in two sentences. This pseudo-pious Pharisee was praying in essence a “self-eulogy," a tribute to self, for "self" was on the throne of his heart, not God! Rod Mattoon on stood...praying - The Greek scholar, Dr.Vincent stated that this word "stood" implied that the Pharisee took up a showy position where he could be seen. He would endeavor to look as reverent as possible. His goal was to be seen and enjoy the admiration of the people who saw him. Praying is good, but the motive for this man's prayers was wrong, because he was looking for the praise of men, not the praise of God or to praise God. This was a classic case of "How NOT to Pray!" On the whole, Pharisees were men who desperately wanted the attention and praise of people. Let's stop here for a second. Are you like this? Are you desperate for attention and will you do anything, even something that is sinful, to gain attention? (Treasures from the Scriptures) Stood and was praying - Standing was an acceptable and in fact normal posture for prayer (Mark 11:25, 1 Ki 8:14-15, Neh 9:2-3ff, "they love to stand and pray" = Mt 6:5+). If you have visited the "wailing wall" in Jerusalem, you likely have seen Jewish men standing before the wall rocking back and forth and praying (like this). It's not the "standing" that is wrong, but the "seeing" (to be seen by men)! Paul writes "Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension." (1 Ti 2:8) So they would stand and pray with uplifted hands. One is open-faced before God because of a right relationship to God. And so one comes into His presence with arms uplifted, ready to receive that which God provides for you, as well as to offer up praise. And the Pharisee took a posture then that was a legitimate one (externally but internally his heart was wicked). Beware that one's external posturing in prayer does not always correspond to the true condition of their heart. Do you lift up hands just because everyone else does, or is it truly the attitude of your tender, repentant heart?
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Wiersbe - The Pharisees used prayer as a means of getting public recognition and not as a spiritual exercise to glorify God. He was deluded about himself, for he thought he was accepted by God because of what he did or what he did not do. (Borrow Be courageous Luke 14-24) Jesus warned “Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father Who is in heaven....“When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. (Mt 6:1+, Mt 6:5+) The alternative way of translating this verse is exemplified by the NRSV (ESV is similar but has a marginal note giving the alternative translation as "standing, prayed to himself") has "The Pharisee, standing by himself," which would give a slightly different interpretation to the passage. If the Pharisee were standing by himself it would indicate he is standing apart from other people at the Temple service. This would certainly be a reasonable interpretation, as a fastidious Pharisee, fixated on the externals of religion, would not want to take a chance of being defiled by accidentally touching someone ceremonially unclean (See note below). And recall that the term "Pharisee" meant "Separated One," so that they were separate in their deceived minds from the common folk, the unclean, those they thought were beneath them. Kenneth Bailey (taking the NRSV rendering as more accurate) comments that "because he stands by himself (not praying to himself) he may well be praying aloud, as was common Jewish custom (ED: AS LONG AS THEY DID NOT YELL). Such a voiced prayer would provide a golden opportunity to offer some unsolicited ethical advice to the “unrighteous” around him who might not have another opportunity to observe a man of his stratospheric piety! Most of us in our spiritual journeys have, at some time or other, listened to a sermon hidden in a prayer. (Borrow - Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels).(Ed: And sadly some of us have even prayed a hidden sermon in our prayer when praying with a group!) THE PHARISEE'S SELF EULOGY CAUTION! - "It is entirely possible to address your words to God, but actually be praying to yourself, because your focus is on yourself, not on God. Your passion is for your agenda, not God’s. Your attitude is my will be done and not Thy will be done. The man was full of praise, but he rejoiced “not for who God was but rather for who he was!” (Pate)" (from David Guzik) Brian Bell - He had an intellectual conviction to come pray, but yet doesn’t make contact with God. [Hell is full of intellectual conviction!] God - He finally gets to "God," but this is his last mention in his pride filled prayer. The middle letter of "pride" is "I" and this man clearly placed his emphasis on the sinful "I" and not on the great "I Am!" J C
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Wiersbe - It was customary for the Jews to bring little children to the rabbis to receive their special blessing, so it is strange that the disciples would stand in the way...However, this was not the first time the disciples had attempted to “get rid of” people. They wanted to send the crowd away hungry, but Jesus fed them (Mt 14:15ff); and they tried to stop the Canaanite woman from asking Jesus to heal her daughter (Mt 15:21ff), but Jesus answered her prayer. The Twelve did not yet have the compassion of their Master, but it would come in due time. (Borrow Be courageous Luke 14-24 or Bible Exposition Commentary) R Kent
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Wiersbe - Jesus wants us to be childlike but not childish. An unspoiled child illustrates humility, faith, and dependence. A child has a sense of wonder that makes life exciting. The only way to enter God’s kingdom is to become like a child and be born again (John 3:3-7). (Borrow Be courageous Luke 14-24) David Gooding - A little child takes its food, its parents’ love and protection, because they are given, without beginning to think of whether it deserves them or whether it is important enough to merit such attention. So must we all receive God’s kingdom and enter into it (Lk 18:17). (According to Luke) Bruce Larson - The third quality Jesus recommends here is childlikeness. This does not mean childishness, or even innocence. Children are not more virtuous than adults. They’re as selfish and self-centered as the rest of us. But they are usually guileless and uncomplicated. (Preacher's Commentary) Kent Hughes makes the point that "He did not say that the kingdom belongs to the children he was holding, but to “such as these”—those who are like the little ones. What is the quality of being of children, and especially those characterized as “babies” in the opening line of this passage? What is the ontological distinctive of a newborn? Helplessness! Jesus has in mind here the objective state that every child who has ever lived (regardless of race, culture, or background) has experienced—namely, helpless dependence.....Every child born into the world is absolutely, completely, totally, actually helpless. And so it is with every child who is born into the kingdom of God. Children of the kingdom enter it helpless. If Billy Graham enters the kingdom, it will not be because he has personally preached to more people than any man in history....When Billy Graham enters the kingdom, it will be because he came to Christ as a helpless child. (Preaching the Word - Luke) Rock of Ages Nothing in my hand I bring, Simply to the cross I cling; Naked, come to Thee for dress; Helpless look to Thee for grace; Foul, I to the fountain fly; Wash me, Savior, or I die. (Play related song - To the Cross I Cling) The kingdom of God belongs to such as these - Imagine the shock of the disciples who had just tried to discourage the coming of children to Jesus! Jesus has a way of turning our "adult thinking," our worldly thinking, upside down! He goes on in the next verse to explain the basis for this statement telling them whoever does not receive the kingdom of God like a child will not enter it at all. One point this makes that many believers have never heard is that a child is more likely to express faith than a skeptical adult. Jesus is saying we (including skeptical adults) are to follow their pattern and trust in the promises of God, in this context, the promise of entrance into the Kingdom of God, the entrance into eternal life now, in the Millennium and forever after in the New Heaven and New Earth. Jesus' taking the children into His arms and blessing them was a "metaphor" if you will, showing His acceptance of a childlike attitude toward Him. Have you entered the Kingdom of God like a little child or are you still resisting the Holy Spirit's wooing as you debate the supposed discrepancies of the Bible, etc? You must become like a little child. Is your adult "logic" hindering you from coming to Jesus that He might lay His hands on you and bless you with eternal life in the Kingdom of God? Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. 14 But Jesus said, “Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these.” 15 After laying His hands on them, He departed from there. (Mt 19:13-15) The kingdom of God belongs to such as these - This is actually a statement of comparison but this translation makes it difficult to recognize as such. Now read the excellent paraphrase in the New Living Translation to see if this helps see the comparison. The NLT says "the Kingdom of God belongs to those who are like these children." The key phrase is "those who are like these children." So Jesus is comparing the children to those who gain entrance into the Kingdom of God. As noted above, Jesus is not speaking primarily of the external, earthly, physical Kingdom of God, but of the internal, heavenly, spiritual Kingdom of God (as discussed more below). He is telling the disciples how one can enter to and possess the Kingdom of God, and more specifically how they can be saved and receive eternal life. Robert Stein sums this up commenting that "Jesus did not say that God’s kingdom belongs “to these” but “to such as these.” Jesus was not saying that all children, simply because they are children, have received God’s kingdom (Luke 18:17). Jesus was not attributing to children an innate goodness. Rather, he appealed to some quality possessed by little children that is essential for entering God’s kingdom. Unfortunately neither Jesus nor the Gospel writers elucidated exactly what this quality is. Some suggestions are (1) the humility little children possess because they lack anything to boast of and can make no claim on God (cf. Lk 18:9–14; Matt 18:4), (2) a simple faith free from doubt (Luke 17:5–6), and (3) a lack of attachment to possessions (Lk 18:18–30). In light of the preceding passage (Lk 18:9–14) and Matthew’s specific application of “childlikeness” to humility (Matt 18:4), the first suggestion seems best." (New American Commentary) NET Note on Kingdom of God - The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20+; Lk 11:20+; Lk 17:20–21+. NET Note on belongs to such as these - Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant. The Kingdom of God - This is a major theme of Luke's Gospel (see 32 uses below in 31 verses). The disciples were having a difficult time comprehending what Jesus was teaching about the Kingdom of God with Israel as the lead nation. They were still expecting Him to bring in the earthly Kingdom of God. In fact, even after His resurrection and their "40 day seminar" with Jesus in which He spoke of "the things concerning the kingdom of God" (Acts 1:3+), they still did not completely understand the nature of the Kingdom as shown by their question in Acts 1:6+ "Lord, is it at this time You are restoring the kingdom to Israel?” They were still thinking primarily in terms of an earthly kingdom, a hope that all Jews held dear, and it is notable that Jesus did not correct their belief that indeed one day there would be a literal earthly Kingdom of God and that Israel would be the head of the nations (e.g., Zechariah 8:23). Jesus had been teaching them not so much about the future external aspect of the Kingdom of God, but about the present, internal aspect of the Kingdom of God, the presence of the Kingdom in a heart that had received and believed in Him as the Messiah and Redeemer. And it is this internal, spiritual Kingdom which Jesus is illustrating by using the comparison with a child. In the next verse (Lk 18:17), Jesus explains the comparison between a child and entrance into the Kingdom of God. We will also look at Jesus' use of a child in Matthew 18:1-5 to help understand what Jesus is trying to teach His disciples. Uses of Kingdom of God by Luke - 32x in 31v (out of a total of 66x in 65v in the entire NT): Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; Kent
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Wiersbe wrote - The disciples were shocked when Jesus announced that it was difficult for rich people to be saved. They were Jews and the Jews believed that riches were a mark of God’s blessing. “If rich people can’t be saved,” they reasoned, “what hope is there for the rest of us?” John D. Rockefeller would have agreed with them, for he once said that riches were “a gift from heaven signifying, ‘This is My beloved son, in whom I am well pleased.’ (Ed: Woe! Talk about self-deception and the deceitfulness of riches!) It is not possessing riches that keeps people out of heaven, for Abraham, David, and Solomon were wealthy men. It is being possessed by riches and trusting them that makes salvation difficult for the wealthy. Wealth gives people a false sense of success and security, and when people are satisfied with themselves, they feel no need for God.” (Borrow Be courageous Luke 14-24) In Matthew's version (Mt 19:23, also Mk 10:23 below) notice that instead of addressing His remark to the rich young ruler, Jesus directs it to His disciples declaring "And Jesus said to His disciples, “Truly I say ("amen lego" = Jesus' way of introducing a solemn teaching) to you, it is hard for a rich man to enter the kingdom of heaven." Mark repeats Jesus' "hard saying" And Jesus, looking around (periblepo - same verb used in Lk 6:10+), said to His disciples, “How hard it will be for those who are wealthy to enter the kingdom of God (~to receive the Kingdom of God Lk 18:17 = to receive eternal life)!” The disciples were amazed at His words. But Jesus answered again and said to them, “Children (teknon), how hard it is to enter the kingdom of God! (Mark 10:23-24+) It is not the fact that a man has riches that keeps him from the kingdom of God but the fact that his riches had him. Beware of possessions lest they end up possessing you and eventually drag you into a Christless Hell! Money is a wonderful servant but a terrible master! Lane writes that Jesus' declaration in this verse "was shocking precisely because it entails the rejection of the concept of merit accumulated through the good works accomplished by the rich, which was presupposed in contemporary Judaism. There is no mark of God’s special favor in possessions, nor in the lack of them. The peculiar danger confronting the rich, however, lies in the false sense of security which wealth creates and in the temptation to trust in material resources and personal power when what is demanded by the Law and the gospel is a whole-hearted reliance upon God." (See The Gospel of Mark - Page 369)
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Wiersbe remarks that "Peter’s comment in Luke 18:28 suggests that he had a rather commercial view of discipleship: “What then will there be for us?” (Matt. 19:27)" (Borrow Be courageous Luke 14-24) Numerous passages indicate that Peter was often the spokesman for the group - Matt. 16:13-16; 26:35; John 6:67-69; Acts 1:15; 2:14, 37, 38; 5:29; Matt. 15:15, 16; 17:4 Mark 9:5; Luke 9:32, 33, Matt. 19:27; Mark 10:28 Norman Crawford - The Lord made it clear that man cannot obligate God to bless him. There are many reasons for this, the first being that as sinners we rightly deserve His righteous judgment, so all God's actions toward us in grace are undeserved. (What the Bible teaches – Luke) (Ed: As one of my mentors used to say "We deserve Hell, but God gives us Heaven!") Behold (Look!)(2400)(idou) is an exclamation used to arrest someone's attention. It might seem a bit brusk (marked by rude or peremptory shortness) in view of the fact that Peter is addressing the Jesus Who is the omniscient God Who misses nothing. But Jesus gives no hint of taking offense at Peter's address and question. We have left our own homes and followed You (Mk 10:28) - Matthew 19:27 indicates that they had not just left their own homes but everything (even their fishing nets which were their source of income - Mt 4:19-20). So Peter was correct when he said they had done what the rich young ruler refused to do. John