What can we learn from the story of the rich and the kingdom of God? – Section One

By Izar Tirta

Reading material:

Matthew 19:16-26

Mark 10:17-27

Luke 18:18-28

SECTION ONE:

Who is the rich young leader in the story of the rich and the kingdom of God?

Introduction

"Blessing." A word so beautiful. We really hope to get it and surely it is to be something we really want in our prayer to God. "Blessing" seems to be a kind of measure to judge whether or not God is pleased with a person. Our formula is simple, if a person has many blessings; rich, intelligent, kind, gained recognition from many people and seem to be active in spiritual activities, then surely that person is pleasing to the heart of God and granted salvation. But is it true? Well, if it is not, then what about those of us who probably do not feel like having that much blessing? If such a person can not be saved, then who can be saved?

The story of Jesus' encounter with a rich young man recorded in the Synoptic Gospels (Matthew, Mark and Luke) teaches us that there are so many differences between our human point of view with the vision of Jesus, the eternal God who became Man, regarding what true blessing really is. In the following text, I try to encapsulate or dig deeper into the record of the encounter and, hopefully, through the results of this exposition, we can both learn something worthwhile from the perspective of Jesus Christ on some of our important aspects in lives.

A YOUNG MAN WHO HAS SO MANY BLESSINGS

The figure of a man who came to Jesus was indeed the perfect picture of a blessed person. For more details about what blessings he has, I will try to explore what the Bible has to say about the characteristics of that man.

The first thing is reflected in what Matthew briefly says "There comes a man to Jesus." From this simple phrase we can see how this man is not just an ordinary man. While many other men may be more preoccupied with their affairs or more interested in coming to places that please them, this man chooses to come to Jesus. This was not Jesus who came to him, but he the one who came to Jesus. How many men today are interested in coming to Jesus? Taking care of a profitable business or enjoying a hobby, is probably much more interesting choices than coming to Jesus, at all costs, is not it? So I can say here that someone's interest in coming to Jesus alone is already a blessing for that person.

And even more than that, Mark notes that this man not only came to Jesus in the usual way, but he came by "running up to Jesus and fell on his knees before Him" (Mark 10:17). The Greek word used for run up is προσδραμὼν (read: prosdramon) which indicates an immediate or hurried. Apparently there is an expression of enthusiasm in this man's arrival. Presumably Jesus' arrival had been so eagerly awaited by him, that when Jesus finally appeared, he could not wait to meet Him. This man's outburst was so unstoppable that he had to run to get Him. Truly extraordinary. At least from this we can judge that this person has a sense of special concern for spiritual things. Especially if we read Mark 10:20 which says that this man was also diligent in carrying out the Lord's command since he was a teenager. A quality that is certainly not owned by everyone of course.

The second thing is reflected in verse 22, the man is more specifically identified, he is not just a man, but a young man. Why should the Bible say that he is still young? What is the significance? It is possible that the Gospel writer wrote it because first of all he was young indeed, but we know that the term "young" gives a picture of pure power, hope, and idealism. This man is no longer a teenager, for he says "these things have I obeyed from my youth" (Mark 10:20), but he has not yet entered old age. This man's age range can be between 22 and 40 years. And the Bible mentions this man's youth factor to show that he is in the best age of his life (the prime time of his life). With this young age, the man has every opportunity to learn something of great worth from the most powerful Person on earth. With his young age, the Bible wants to say what a great blessing he has so that he can meet Jesus at the most productive stage of life.

Third, the Book of Luke also gives an additional information about the identity of this young man. Apparently, in Luke’s point of view, this young man is also a leader (Luke 18:18). The Greek term used by Luke is ἄρχων (read: archon), which can be translated as a leader such as prince, lord, government and even judge. We are not told what kind of leader this young man is, but by using this phrase only, we can see that this young man was a man of great importance in the social order at that time. At least, we can imagine that he is a trustworthy and dependable man, so he gets the trust of others as a leader. It seems not too much if we assume that this young man is also a person who has good behavior in the middle of society.

Fourth, this young man who came to Jesus is described as a rich man. Matthew and Mark both say that the young man has many treasures (verse 22), while Luke describes him as a very rich man (verse 23). In Greek, the young man is described as having κτήματα πολλά (read: ktemata polla) which means "great deal of property," or large amount of treasure.

The Bible often uses a description of one's wealth as a proof that the person is blessed by God. 1 Chronicles 29:12 for example says: "Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all." In the Old Testament, people who are blessed by God are portrayed by how much wealth they have. And I am sure that the Gospel writers record the encounter between Jesus and this rich young leader in order to show the reader at the time, as well as the present, of Jesus' attitude to wealth. Is it merely a blessing? As understood by the people of that day? (and also by people of today?) Or is it something to watch out for?

Fifth, this rich young leader was able to ask such an important question to Jesus. He asks: "“Teacher, what good thing must I do to get eternal life?” From this question, we can conclude this young man has a concern not only of life in the present, but also in the future life. Many people today, care only about the present life. They do not really care what will happen to their lives in the future. Many people only have thoughts for the short term matters only. They do not really think about what the consequences of their current lives are for their future lives. While young people today think more about lovers or hobbies or the best business opportunity, this rich young leader even asks Jesus about something much more important. He asks questions about something of eternal worth, that is how to be accepted in heaven.

Have you ever asked the same question to the Lord in your prayers? Do you have the same attention with this rich young man that in the future you will find yourself as someone who does not have eternal life? Well, this young man has reminded us all that such a question is an important question to think about.

So far, we've talked enough about the characteristics of the rich young leader who came to Jesus. If I may summarize then he is:

- A man who cares about spiritual issues (a religious person)

- Young (living in the prime time of his life)

- Has a leadership position (can be trusted, people can count on him in some ways)

- Rich, very rich even (has a lot of possesion)

- Able to ask important questions to Jesus (surpassing most people of his age)

However, in the next section, we will see how Jesus criticized and rebuked this rich young leader. We might want to ask: How could a man of such good qualities as this rich young leader receive a criticism and rebuke? And if this wonderful young man is still being rebuked by Jesus, then what about us who are far from perfect? Would not Jesus have rebuked us more forcefully? Many people might think that this young man’s wealth is the only problem for him, but in the following section I will let You see that his wealth is not the only thing that Jesus criticized, there are more than that. And hopefully by studying this, we may also inspect, because of all the criticism that Jesus told the young leader, it could be also a criticism for us today.

Will be continued to Section Two..

What does Jesus mean by the expression of a camel coming through the eye of a needle?

By Izar Tirta

Jesus' expression of the camel and the eye of a needle provokes a big question mark, both for the church in the early centuries, as well as for the church today. Various point of views and commentaries have been made for an attempt to explain what Jesus means by His words. Nevertheless, among them, there are two most popular commentaries on this expression of Jesus:

First, a very small door

There is an opinion that the eye of a needle meant by Jesus in the phrase is actually a small door at the gate of a city (maybe Jerusalem city). It is said that the small door was made for the travelers who arrived in the city at night, when the main gate was closed. For security reasons, the door is intentionally made in small size. So when a camel is about to enter through the door, the camel must bend and crawl and must release all the goods it carries.

Dr. John Phillips, a Biblical scholar who is very active in writing biblical expositions, reveals this in his book “Exploring the Gospel of Matthew.” Phillips says:

“When the main gates were closed for the night, the merchant arriving late was forced to enter through the small postern gate. Usually he had to unload his camels so that they could get through.”[1]

Such an interpretation is not really a new interpretation. The idea of a small door at the gate of the city has emerged since the 15th century. Some theologians have even said that this theory has been around since the 9th century AD. The problem for us now is, wheter we can accept the theory?

At first glance, the idea of a small door is indeed quite reasonable. There is an impression of beauty in it. How a camel should kneel and let go of its burden to enter the small door, as if to indicate the element of humility and submission in the activity.

However, such commentaries have some fatal flaws:

First, historically there is no such small door at the city gate at the time of Jesus ministry. Archaeological research related to Bible proofs never found such a door. So in other words, the interpretation of the door is basically just a figment. It just sounds beautiful to the ears, only to satisfy our curiosity for just a moment, but it is not for real. It's just a fiction. There is hardly any theologian of this century who still holds that idea in their exposition.

Second, the Greek term used in these verses, very clearly speaks of the holes found in the needle used for sewing.

The Gospel of Matthew uses the term τρυπήματος ῥαφίδος (read: trupematos rafidos). Trupematos (τρυπήματος) itself means holes commonly found in needles. While rafidos (ῥαφίδος) means needles. So the term trupematos rafidos literally can be translated into "the hole in the needle." It sounds a bit awkward indeed, but what I want to say here is that the two words have mutually emphasized the meaning of each other.

Meanwhile, the term used by Mark is τῆς τρυμαλιᾶς τῆς ῥαφίδος (read: tes trumalias tes rafidos). As we have seen, Mark gives the definite article on the word "hole" & "needle." In English, the term used by Mark can be translated into "the hole of the needle." The addition of the word "the" in English or " τῆς " in Greek emphasizes that the object is a certain thing already known to the other person.

The Gospel of Luke uses the term τρυμαλιᾶς ῥαφίδος (read: trumalias rafidos), almost the same as Matthew. The difference lies in the use of neuter nouns (by Matthew) and feminine nouns (by Luke). In this case I find it fair that Luke uses a more specific Greek term than Matthew does, since Luke is indeed a Greek, while Matthew is a Jew. Luke was born in Antioch and studied Greek philosophy, history and medicine. In addition, the Gospel of Luke is also known as the Gospel written by using the highest quality of Greek and more difficult one than Matthew, Mark or John.

In another manuscript of the Greek Bible for the Gospel of Luke, the word used is βελόνης (read: Belones), which means a needle used for sewing wounds in a medical operation. I think this is not surprising, given the fact that Luke's profession as a doctor.

Of the three Gospels which we see here, it is clear that what Jesus meant was indeed a hole in the needle. There is no reason to say that the word "the eye of a needle" refers to any other different understanding.

Third, the idea of ​​a very small door is inconsistent with the doctrine of salvation contained in other parts of the Bible. The whole Bible teaches us that man can not save himself from the penalty of sin. Man can only be saved by the grace of God through faith in Jesus Christ. Anyone who reads the Bible well, it should not be possible to miss this teaching, which is one of the core teachings of the Bible.

If the idea of ​​the eye of a needle is the same as a small gate that requires the camel to pass through it by bending down, then would not the camel be able to enter with his own effort, though difficult? Is Jesus thus saying that man can enter into the Kingdom of Heaven by his own efforts, though difficult? If so, then how do we have to understand Jesus' next words: "to man is impossible, but to God all things possible"? Is not that in the sense, there is the impression that even to humans it may also happen?

From some of the above reasons, the popular view that "the eye of a needle" is reffering to a small door or a small gate, is clearly unacceptable.

If we want to interpret the Bible properly and responsibly, then surely the idea of a small door at the city gate must be removed from our minds.

Second, not a camel but a rope

There is also an opinion expressed by a Doctor as well as Bishop of a church in Alexandria Egypt in the 5th century AD named Cyril. He says that the Bible we have now mistakenly copied from the original manuscript. The word used should be κάμίλος (read: kamilos) which means rope and not κάμηλος (read: kamelos) which means camel.

This idea is also no longer acceptable, for until now there is no evidence that there is an original manuscript using the word kamilos. Both Matthew, Mark or Luke all use the word kamelos (κάμηλος) which means camel.

After all, what does this rope idea want to achieve? Does it mean that the ropes have to be peeled one by one to get into the eye of the needle? This idea is just as wrong with the idea of a small gate in the city wall that we have already discussed.

A PICTURE OF AN IMPOSSIBLE CIRCUMSTANCE

Attempts to explain the meaning of the phrase "camel and the eye of a needle" by using a picture of a "small door" or a "rope" are actually proof of our failure to see the heart of Jesus' message about how much of a man's chances for enter into the kingdom of heaven.

The phrase similar to the "camel passing through the eye of a needle" is actually present also in ancient Persian poetry and Babylonian Talmud[2]. It's just that, in those literature, the animal used is not a camel but an elephant. In the Berakoth tract (תברכו) contained in the Babylonian Talmud collection for example, there is an expression:

... a man is never shown a date palm of gold, or an elephant going through the eye of a needle.[3]

Through that expression, a Jewish Rabbi wants to teach that a dream can show the deepest things that exist in the human mind. And a healthy mind usually never fantasize about impossible things like "a date palm of gold" or "an elephant going through the eye of a needle." Notice that the phrase "elephant entering the eye of a needle" is juxtaposed with "a tree gold dates. "For the audience at that time, the two expressions were clearly captured as an expression of impossibility. They no longer need to think, does the "the eye of a needle" in the term refer to a door? Or is the "golden date tree" something other than a date palm made of gold?

These ancient literatures have further reinforced our assumption that Jesus' words about "the camel through the the eye of a needle" actually refer to an impossibility circumstance. For a sinful man, whether he is endowed with abundant wealth or not, it is impossible to enter the kingdom of heaven.

Jesus uses the word "camel" and not "elephant," because it is possible that the camel is the largest mammal that can be easily encountered by Jesus' listeners at that time, rather than an elephant. While the the eye of a needle is the smallest hole that everyday they can meet. When Jesus says that "it is easier for a camel to pass through the eye of a needle" Jesus actually wants to say that it is impossible to do by a human being. If the "easier" alone is impossible, then what about the "very difficult" or “with difficulty” one? The answer is really impossible for humans.

Although impossible for man, not so for God. God is able to bring someone into the kingdom of heaven, through the sacrifice of Jesus Christ on the cross. And of course it is not easy for Jesus to sacrifice Himself for you and me. The blood that He shed was not a special effects as we usually see in Hollywood movies. The blood He shed was the real blood, from the real wounds and which had brought Jesus to a real death. Nothing is easy and there is nothing cheap for Jesus to bring you and my sinful person to come into God's presence one day.

It is much easier for Jesus to miraculously put a camel through the eye of a needle. As miraculous as He has walked on water. As miraculous as He has turned water into wine. As miraculous as He has made five loaves of bread and two fish for the consumption of thousands of people. Why is it "much easier?" Because there is no bloody event in all such miracles. But to bring in sinful person like me, for example, Jesus had to bleed, even die horribly.

The kingdom of heaven is not obtained by good deeds or because of our ability to carry out the Ten Commandments, the Kingdom of heaven is accepted as a gift from God to everyone who believes in Jesus Christ as their Lord and Savior.

I hope through this discussion, we are again reminded of our incompetence and unworthiness before God. Only Jesus can make us worthy before God, for He alone has died for our sins and only He who has risen to give us eternal life. For Him, it is not impossible to save ourselves from the penalty of sin. The problem is, will we make Him the only Savior and the only God in our lives?

God bless us.

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[1] John Phillips, Exploring The Gospel of Matthew (Kregel: Grand Rapids Michigan, 1999), p 386.

[2] A collection of texts or tracts written by the Jewish Rabbis.

[3] Tract Berakoth of Babylonian Talmud, folio 55b, verse 39.