CRITICAL NOTES
Luke 18:15. Also infants.—Rather, “their babes” (R.V.). In Matthew and Mark we read “little children.” Touch them.—Matthew has “that He should put His hands on them and pray.”
Luke 18:16. Jesus called them.—I.e., the babes. The call could only, of course, be obeyed by their parents. The incident supplies a strong argument in favour of the practice of infant baptism. These children were not old enough to be taught or to express faith in Jesus; they are presented by their parents, and are welcomed by the Lord.
Luke 18:17. Verily I say unto you.—“Not only may the little infants be brought to Him, but, in order for us who are mature to come to Him, we must cast away all that wherein our maturity has caused us to differ from them, and we must become like them. Not only is infant baptism justified, but it is the normal pattern of all baptism: none can enter God’s kingdom except as an infant. In adult baptism we strive to secure that state of simplicity and childlikeness which in the infant we have ready and undoubted to our hands” (Alford).
Luke 18:18. A certain ruler.—I.e., ruler of a synagogue. St. Matthew describes him as a young man; and the sequel of the story shows that he was wealthy. He seems to have been ingenuous and lovable, and therefore to have been remarkably different from the majority of others of his class. Master.—I.e., teacher. He evidently regarded Jesus as one of exceptional virtue and wisdom; but our Lord did not accept this as adequate recognition of His nature and claims. What shall I do?—It is doing rather than being that is in his thoughts (cf. Romans 9:32).
Luke 18:19. None is good save one.—I.e., from the ruler’s point of view the epithet of “good” was not applicable to Jesus. The dilemma in which Socinians are placed with regard to Jesus, Stier puts as follows: “Either ‘There is none good but God; Christ is good; therefore Christ is God’; or ‘There is none good but God; Christ is not God; therefore Christ is not good.’ ”
Luke 18:20. Thou knowest the commandments.—Those quoted by Christ are from the second table of the Law, which concern our duties towards our fellow-men.
Luke 18:21. All these have I kept.—In this reply his self-righteous spirit is brought to view, though in him this self-righteousness is not allied with hypocrisy.
Luke 18:22. Yet lackest thou.—Christ does not attempt to show him that he had fallen far short of the requirements of these plain rules of duty; He takes him at his own estimate. “Supposing this statement to be true, one thing is needed to complete the character—obedience to the requirements of the first table of the Law, fulfilment of duties towards God.” Sell all.—This was a special commandment, suited to the case of the ruler. He wished to be a disciple of Christ, but was unprepared for the self-sacrifice involved in becoming a disciple. He had to choose between riches and obedience to Christ—i.e., to the voice of God speaking to him through Christ. His acceptance of Christ as an authoritative Teacher in matters of religion pledged him to receive the statement as to his special duty without demur. In refusing to do that duty he could, therefore, not conceal from himself that he was transgressing against God.
Luke 18:24.—The R.V. is much briefer: “And Jesus, seeing him, said.” How hardly!—I.e., with what difficulty; not impossible (Luke 18:27), but only to be accomplished by great effort. Riches always bring temptation (see 1 Timothy 6:9-10).
Luke 18:25. Camel.—Some have sought to modify the apparent harshness of this saying by supposing that a word meaning “a rope,” and not the animal, was used. No such word, however, as kamilon, for “a rope,” is to be found, except in a conjectural interpretation of this very passage. Others have supposed “the needle’s eye” to be a small city gate through which a camel could not pass without being unladed. In either case conjecture would only succeed in producing an impossibility quite as great as that of the text. It is something impossible with men that is spoken of. In Matthew 23:24 a camel is similarly spoken of proverbially as equivalent to something very large.
Luke 18:26. Who, then, can be saved?—Not only do all try to become rich, but a temporal kingdom in which all would be well off and prosperous was expected by these disciples.
Luke 18:27. Possible with God.—Divine grace, and nothing but it, can touch the hearts of men who trust in riches.
Luke 18:28. We have left all.—I.e., Have done what this ruler had refused to do. “Treasure in heaven “was promised to him in exchange for earthly possessions. What, then, should be the pre-eminent reward or those who obeyed Christ’s command? The question is implied here; it is expressed plainly in the parallel passage in St. Matthew’s Gospel.
Luke 18:30. Receive manifold more.—I.e., even in this present life enjoy a happiness far exceeding any temporal discomfort undergone in consequence of giving anything up for the sake of Christ, and receive the highest spiritual reward in a life to come.
MAIN HOMILETICS OF THE PARAGRAPH.— Luke 18:15-30
How to Enter the Kingdom.—All three evangelists bring together these two incidents of the children in Christ’s arms and the young ruler. Probably they were connected in time as well as in subject. Both set forth the conditions of entering the kingdom, which the one declares to be lowliness and trust, and the other to be self-renunciation.
I. The child-likeness of the subjects of the kingdom.—No doubt there was a dash of superstition in the impulse that moved the parents to bring their children to Jesus, but it was an eminently natural desire to win a good man’s blessing, and one to which every parent’s heart will respond. It was not the superstition, but the intrusive familiarity, that provoked the disciples’ rebuke. The tender age of the children is to be noted. They were “babes,” and had to be brought, being too young to walk, and so having scarcely arrived at conscious voluntary life. It is “of such” that the subjects of the kingdom are composed. What, then, are the qualities which, by this comparison, Jesus requires? Certainly not innocence, which would be to contradict all His teaching and to shut out the prodigals and publicans. Besides, these scarcely conscious infants were not “innocent,” for they had not come to the age of which either innocence or guilt can be predicated. Perhaps Psalms 131 puts us best on the track of the answer. It may have been in our Lord’s mind; it certainly corresponds to His thought. The infant’s lowliness is not yet humility, for it is instinct rather than virtue. It makes no claims, thinks no lofty thoughts of self—in fact, has scarcely begun to know that there is a self at all. On the other hand, clinging trust is the infant’s life. It, too, is rudimentary and instinctive, but the impulse which makes the babe nestle in its mother’s bosom may well stand for a picture of the conscious trust which the children of the kingdom must have. The child’s instinct is the man’s virtue. There is no place in the kingdom for those who trust in themselves. We must rely wholly on God manifest in His Son.
II. Self-renunciation as the condition of entering the kingdom.—
1. Its necessity. This is set forth in the conversation with the ruler. The ruler’s question has much blended good and evil. It expresses a true earnestness, a dissatisfaction with self, a consciousness of unattained bliss and a longing for it, a felt readiness to take any pains to secure it, a confidence in Christ’s guidance—in short, much of the child spirit. But it has also a too light estimate of what goodness is, a mistaken notion that eternal life can be won by external deeds, which implies fatal error as to its nature and his own power to do these deeds. This superficial estimate of goodness, and this over-confidence in his ability to do good acts, are the twin mistakes against which Christ’s treatment of him is directed. Jesus does not deny that He has a right to the title “good,” but questions this man’s right to give it Him. He thought of Jesus only as a man, and, so thinking, was too ready with his adjective. He who is so liberal with his ascriptions of goodness needs to have his notions of what it is elevated. Jesus lays down the great truth which this man, in his confidence that he, by his own power, could do any good needed for eternal life, was perilously forgetting. God is the only good, and therefore all human goodness must come from Him; and if the ruler is to do “good,” he must first be good by receiving goodness from God. Christ, having tried to deepen his conceptions and awaken his consciousness of imperfection, meets him on his own ground by referring him to the Law, which abundantly answered his inquiry. The second half of the commandments are alone quoted by Him, for they have especially to do with conduct, and the infractions of them are more easily recognised than those of the first. The ruler protested that he had done all these ever since he was a lad. No doubt he had, and his coming to Jesus confessed that, though he had, the doing had not brought him eternal life. What was lacking? The soul of goodness, without which these other things were “dead works.” And what is that soul? Absolute self-renunciation and following Christ. For this man the former took the shape of parting with his wealth, but that external renunciation in itself was as “dead” and impotent to bring eternal life as all his other good acts had been. It was precious as a means to an end—the entrance into the number of Christ’s disciples—and as an expression of that inward self-surrender which is essential for discipleship. The requirement pierced to the quick. The man loved the world more than eternal life, after all. But though he went away, he went sorrowful, and that was, perhaps, the presage that he would come back.
2. The difficulty of self-renunciation (Luke 18:24-27). The exclamation of Jesus is full of the charity which makes allowance for temptation. It speaks a universal truth, never more needed than in our days. How few of us believe that it gets harder for us to be disciples as we grow richer! What a depth of vulgar admiration of the power of money is in the disciple’s exclamation, “If rich men cannot get into the kingdom, who can get in?” Or it may mean, Who can fulfil such a difficult condition? The answer points us all to the only power by which we can do good and overcome self—viz., by God’s help. God is “good,” and we can be good too if we look to Him. God will fill our souls with such sweetness that earth will not be hard to part with.
3. The reward of self-renunciation. It would have been better if Peter had not boasted of their surrender, but yet it was true that they had given up all. Jesus does not rebuke the almost innocent self-congratulation, but recognises in it an appeal to His faithfulness. It was really a prayer, though it sounded like a vaunt, and it is answered by renewed assurances. To part with outward things for Christ’s sake, or for the kingdom’s sake—which is the same thing—is to win them again with all their sweetness a hundredfold sweeter. Gifts given to Him come back to the giver, enhanced by His touch and hallowed by lying on His altar. The present world yields its full riches only to the man who surrenders all to Jesus.—Maclaren.
SUGGESTIVE COMMENTS ON Luke 18:15-30
Luke 18:15-17. The Children and Christ.
I. By whom were they brought to Christ?—We infer that they were brought by their own parents. Who else were likely to be so interested in them? Who were so likely to solicit for them the Saviour’s benediction? Ought it not to be so still?
II. Of what age were they?—Of various ages, but all of tender years, some being mere infants. Some step by their parents’ sides, some are led by the father’s hand, some are gently borne in the maternal arms.
III. The purpose for which they were brought to Jesus.—That He might pray for them. In response to this request He took them up in His arms and blessed them. Good higher than merely temporal welfare was sought, health better than that of the body. All through after life their faith would be helped and their hearts cheered by remembrance of the fact.
IV. What reception was given to them by the disciples?—They interposed to prevent the parents’ nearer approach with their children. The prohibition was harsh and blind. How little they knew Christ’s heart! Was there a father among them?
V. What reception was given to them by Jesus Himself?—He was displeased at the disciples’ rebuke. He called the little ones near. He directly addressed and blessed them. For His gracious words countless parents all the world over and in every age have blessed His gracious name.—Edmond.
Christ’s Welcome to Children.
I. The bringing.
II. The hindrance.
III. The rebuke.
IV. The lessons.—W. Taylor.
Christ’s words imply—
I. That children, even mere babes, may be regenerated and truly holy.
II. That infants may become members of the visible Church.
III. That children are very early capable of receiving benefit from religious instruction.
IV. That the true Church on earth actually consists, in a great measure, of those who have been called in early life, or at least have been very early instructed in the way of salvation.
V. That the kingdom of God above consists, in a large degree, of those who have died in infancy and childhood.
Luke 18:15. “Also infants.”—The phrase used by St. Luke, which might be translated “even infants,” is meant to indicate the reverential feelings of those now about Jesus. Even their children they desired to be touched and blessed by Him.
Luke 18:16. Children Examples to Us.—Children are examples to us
(1) in their humility, and
(2) in their trustfulness. What they are naturally we should strive to become.
Luke 18:17. Humility of Children, a Pattern.—It is the humility of children to which our Lord represents it as necessary that men should be converted, and this humility as exemplified in the mode of receiving the kingdom. There are three senses in which this humility may be understood.
I. As opposed to the pride of intellectual self-sufficiency.—In receiving the doctrine of the kingdom in a spirit of docility, without doubting or disputation; as when the child shall receive his father’s word with implicit faith.
II. As opposed to the pride of self-righteousness.—In receiving the blessings of the kingdom without any consciousness of desert; as when the child shall expect and take favours at his father’s hand, without the faintest sentiment of any merits of his own.
III. As opposed to ambitious pride.—In receiving the kingdom in a spirit of love for the brethren, without contention for pre-eminence; as when the nobleman’s child shall, if permitted, make a companion of the beggar’s, on a footing of the most perfect equality.—Anderson.
Resemblance to Children.—Disciples should resemble children
(1) in teachableness, and
(2) in freedom from worldly desires.
The disciples thought it was necessary for the children to become like them before the interest of the Saviour in them would be excited, and are taught that they themselves must become like children before they could enter into the kingdom of heaven.
Luke 18:18-30. Entering the Kingdom.—Dante calls this incident “the great refusal.” It is one to arrest the attention of the most careless. But it should be linked on with the previous incident of the blessing of the children. This ruler could not enter the kingdom, because he would not receive it as a little child. His spirit was far removed from the obedient, trustful disposition of the little child. Jesus deals very gently, not harshly, with him. He took him on his own ground, and led him by a very simple test to realise that he hardly knew what keeping the commandments meant. Was not the sum of the commandments, “Thou shalt love thy neighbour as thyself”? Tried by the lesser table of the Law he failed utterly. He would not part with his wealth for the poor. Christ did not need to test him by the greater table of the Law. Thus he was led to see how it was impossible for him to inherit eternal life by keeping the commandments. Even if he had stood the test, there was still the summons, “Come, follow Me.” Not even by selling all we have, but by following Jesus, is the way to inherit eternal life.—Hastings.
Christ’s Word to the Wealthy Ruler.
I. The earnest question.
II. The willing answer.
III. The simple but sufficient test.
IV. The sad failure.—W. Taylor.
A Young Man Seeking Jesus.
I. His worthy aim.
II. His consistent life.
III. His lack of self-knowledge.
IV. His darling sin.
V. His great refusal.—Ibid.
I. The conversation with the young ruler (Luke 18:18-23).
II. The conversation on the subject of riches suggested by his conduct (Luke 18:24-27).
III. The conversation with the disciples concerning their having obeyed the summons which the young ruler refused to obey.
Luke 18:18-27. A Warning.—We have here—
1. Another warning against self-righteousness and boasting, or thinking highly of our own deeds.
2. Against the sin and danger of an undue attachment to the things of this world.
Luke 18:18. Favourable Circumstances.—This man appears here in a very favourable light.
I. Though young and wealthy, he was of irreproachable moral character.
II. He had spiritual cravings which he was anxious to satisfy.
III. Unlike many of his class, he believed that Jesus could give him authoritative direction as to the way to attain eternal life.
IV. He came openly to proffer his request.
Luke 18:19. “None is good, save One.”—The declaration is the expression of the same humble subordination to God, penetrated by which Jesus also, although knowing Himself one with the Father, yet designates the Father as the One sending Him, teaching Him, sanctifying Him, glorifying Him—in one word, as the greater. Ever, indeed, is the Father the original source, as of all being, so of all goodness—the absolutely Good, in His holiness ever the same, while in contrast with Him, even the Son, as man, is one developing in goodness and holiness, perfecting Himself through prayers, conflicts, sorrows, and suffering, unto Divine glory.—Ullman.
Luke 18:20. The Law and The Gospel.—Jesus refers the self-righteous to the Law, to convict them of sin; to the humble He preaches the gospel.
Luke 18:21. “All these have I kept.”—This reply testifies, no doubt, to great moral ignorance on the part of the speaker, but it is also proof of a noble sincerity. He has never known the spiritual significance of the commandments, and therefore believes that he has fully kept them.”—Godet.
Luke 18:22. “One thing thou lackest.”—
1. A gracious acknowledgment of an attractive character—one thing only lacking.
2. An earnest warning, since this one thing was the one thing needful.
Luke 18:23. “Very sorrowful.”—The Gospel of the Hebrews amplifies this incident as follows: “Then the rich man began to scratch his head, for he was displeased by that saying; and the Lord said to him, How, then, canst thou say, I have accomplished the Law; since it is written in the Law, Thou shalt love thy neighbour as thyself; and here are many of thy brethren, children of Abraham, who live in misery, and are perishing with hunger, while thy table is loaded with good things, and nothing goes from it to them!”
Luke 18:24. “How hardly!” etc.—It is not the mere fact of possessing wealth which hinders the soul from rising to spiritual things, but the sense of security which wealth is liable to bring with it. Hence, according to St. Mark, Jesus explains this statement by describing the persons alluded to as those “who trust in riches.”
Luke 18:25. The Temptation of The Rich.—In other words, a rich man is, so far as his riches are concerned, in a more difficult position for the attainment of heavenly-mindedness, and, therefore, for that humility of spirit and disengagement from the cares and snares of life, which are essential to all who would enter God’s kingdom, than a poor man is. Poverty also has its own temptations, and God either equalises the lots of men, or, at any rate, sends no severer temptation without also sending “more grace” whereby to resist it (James 4:6). Along with the temptation He provides also the way of escape (1 Corinthians 10:13). And, since men have always loved and always will love, riches, the Lord desired to force upon us the conviction that if we would increase our wealth we run a terrible risk of also increasing our worldliness. From this inordinate love of riches, simply, we cannot be saved by our own power. Left to ourselves we should fail utterly in the attempt to combine the love of God with the deceitfulness of earthly mammon. But we are not left to ourselves. The salvation of the soul, in the midst of earthly riches, requires a spiritual miracle, a miracle of the grace of God. But, so far from miracles being rare, we live in the midst of them. Without them no man could be saved at all, least of all any man who has so much about him as the rich have to make this world sweet and easy. Souls are saved, men enter into the heavenly kingdom, in spite of difficulties humanly insuperable, and only because nothing is impossible with God.—Farrar.
Luke 18:26. “Who, then, can be saved?”—I.e., because all are striving to be rich. We must remember, too, that the disciples yet looked for a temporal kingdom, and therefore would naturally be dismayed at hearing that it was so difficult for any rich man to enter it.
Luke 18:27. “Possible with God.”—Thus, in the twinkling of an eye, Jesus raises the mind of His hearers from human endeavours, of which alone the young ruler was thinking, to that Divine work of radical reformation which proceeds from Him who only is Good, and of which Jesus is the instrument. Cf. John 3:2-5 for a similar rapid change of idea.—Godet.
Luke 18:28. “We have left all.”—They had stood the test which had proved too hard for the young ruler; to them, as to him, the alternative had been given of cleaving to the world or of cleaving to Christ. What, then, should be their reward?
Luke 18:29-30. Two Aspects of Piety.
I. The gospel a present blessing.—
1. To the person.
2. To our associations.
3. To our circumstances.
4. To mankind at large.
II. The Gospel a future expectation.—
1. Every present blessing is an earnest of the future.
2. Every present effort is a preparation for the future.
3. Every present experience creates a desire for endless life.
Luke 18:29. “Left house or parents,” etc.—The gain is a hundredfold the sacrifice, and is received at once; it comes “in the form of a re-construction of all human relationships and affections, on a Christian basis and amongst Christians, after they have been sacrificed in their natural form on the altar of love to Christ.”
Luke 18:30. “Manifold more.”—The reward, disproportionate to the sacrifices made,
(1) illustrates the generosity of the Master;
(2) is humbling to the disciple, for he still remains a debtor to Divine grace.