48<\/strong>. he that is least among you<\/em> ] Comp. Mat 23:11-12<\/span>. He perhaps added the memorable words about offending His little ones. Mat 18:6-10<\/span>; Luk 17:2<\/span>.<\/p>\n shall be great<\/em> ] Rather, is great <\/strong> ( , B, C, L, X).<\/p>\n And said unto them, whosoever shalt receive this child<\/strong>,…. Or “one such little child”, as in Mt 18:5<\/span> and so the Syriac version here, “a child like to this”; and the Arabic version, “one like to this child”; not in age, but in meekness and humility; one that is not proud and haughty, ambitious of worldly honour, and envious at the superior state of others: whoever receives such an one into his house and heart, and the Gospel he preaches,<\/p>\n in my name<\/strong>; because he belongs to me, is sent by me, and represents me, and delivers my message:<\/p>\n receiveth me<\/strong>; represented by him, and will be so taken:<\/p>\n and whosoever shall receive me, receiveth him that sent me<\/strong>;<\/p>\n [See comments on Mr 9:37]<\/span><\/p>\n For he that is least among you all<\/strong>; that is so, in his own opinion, and behaves as such in his conduct, who is lowly and meek, and humble; and so the Ethiopic version, rather interpreting than translating, renders it, “for he that makes himself humble, who is lesser than all”; who considers himself as the least of the apostles, and unworthy to be one, as did the Apostle Paul:<\/p>\n the same shall be great<\/strong>; shall be highly honoured with gifts, and made greatly useful, as the above mentioned apostle was: a saying like this, the Jews have u;<\/p>\n “every one, , “that makes himself little”, for the words of the law in this world, , “shall be made great” in the world to come;”<\/p>\n that is, in the days of the Messiah: and again it is said by w them,<\/p>\n “worthy is he that makes himself little in this world, how great and high shall he be in that world!–whoever is little shall be great, and he that is great shall be little.”<\/p>\n u T. Bab Bava Metzia, fol. 85. 2. w Zohar in Num. for. 70. 1. & Tosaphta in Zohar in Gen. fol. 76. 2.<\/p>\n This little child <\/B> ( <\/SPAN><\/span>). As Jesus spoke he probably had his hand upon the head of the child. Mt 18:5<\/span> has “one such little child.” The honoured disciple, Jesus holds, is the one who welcomes little children “in my name” ( <\/SPAN><\/span>), upon the basis of my name and my authority. It was a home-thrust against the selfish ambition of the Twelve. Ministry to children is a mark of greatness. Have preachers ever yet learned how to win children to Christ? They are allowed to slip away from home, from Sunday school, from church, from Christ.<\/P> For he that is least among you all <\/B> ( <\/SPAN><\/span>). Note the use of <\/SPAN><\/span> as in Luke 8:41<\/span>; Luke 23:50<\/span>. The comparative <\/SPAN><\/span> is in accord with the Koine<\/I> idiom where the superlative is vanishing (nearly gone in modern Greek). But<\/P> great <\/B> (<\/SPAN><\/span>) is positive and very strong. This saying peculiar to Luke here. <\/P> <\/p>\n In my name. See on Mt 18:5<\/span>. <\/P> 51 – 56. Peculiar to Luke.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And said unto them,” <\/strong>(kai eipen autois) “And said to them,” to the disciples who had engaged in a carnal, clamoring, covetous, dispute over priority rights in His church work, after His death, which He had just foretold,<\/p>\n 2) “Whosoever shall receive this child in my name, <\/strong>(hos ean deksetai touto to paidion epi to onomati mou) “Whoever receives this child in my name,” or one such child in my name, Mar 9:37<\/span>.<\/p>\n 3) “Receiveth me: <\/strong>(eme dechetai) “He receives me,” Mar 9:37<\/span>.<\/p>\n 4) “And whosoever shall receive me,” <\/strong>(kai hos an eme deksetai) “And whoever receives me,” Mar 9:37<\/span>.<\/p>\n 5) “Receiveth him that sent me:” <\/strong>(dechetai ton aposetai) “He receives the one who sent me” Mar 9:37<\/span>.<\/p>\n 6) “For he that is least among you all,” <\/strong>(ho gar mikroteros an pasin humin huparchon) “For the one being (existing) least among you all,” Mat 18:3<\/span>, the one who makes himself least, as a servant, Mat 20:26-28<\/span>.<\/p>\n 7) “The same shall be great.” <\/strong>(houtos estin megas) “This one is great,” now exists as a great one, Mat 18:4<\/span>.<\/p>\n (48) For he that is least among you all.<\/strong>The addition in this place and this form are peculiar to St. Lukes report, but agree in substance with Mar. 9:35<\/span>.<\/p>\n The same shall be great.<\/strong>The better MSS. give, the same is<\/em> great, the greatness not being thrown forward as a compensation to be received in the far-off future, but thought of as actually attained in the midst of, and by means of, the seeming humiliation.<\/p>\n ‘For he who is least among you all, the same is great.’<\/p>\n Then He laid down one of His great maxims. ‘For he who is least among you all, the same is great.’ In other words, God sees as great the one who is ready to do the lowliest tasks, and the one who willingly takes the lowest place, quite unconscious of the fact that he is doing so. Then God can move Him up higher (Luk 14:10<\/span>). Note that he is great, not ‘the greatest’. None, even among men, are the greatest. There are no such comparisons among men whose hearts are true. Once there are such people cease to be great at all.<\/p>\n For men who argue about or assess their own greatness, or are too important to do the lowest task, are in His eyes the lowest of all. They are victims of the pride of life, and are not of the Father but are of the world (1Jn 2:15<\/span>). They have lost touch with the heart of the Father. For those who are truly great do not know that they are great, nor do they care. They simply do the Father’s will.<\/p>\n Some see ‘he who is least among you’ as the child previously mentioned. In that case His point is that greatness consists in having the innocent faith and willingness of a little child. Young children will usually do anything that they are asked because they desire to please. It is only as they grow older that they become awkward. In the same way the disciple should be willing to do anything that God sets before him in the circumstances of life, without any sense of it being too menial. But the moment that we do a menial task in order to be appreciated for it we cease to be great, for greatness consists in doing all things for God and for God alone without any thought of ourselves.<\/p>\n We Must Learn To Assess People In God’s Eyes Not By Our Own Prejudices (Luk 9:49-50<\/span>).<\/p>\n A further example of how the Apostles were becoming too important for their own good comes out in this example. They were becoming too aware of their own status, and overlooking the fact that they must allow God to decide the status of everyone. When therefore they saw a man casting out evil spirits in the name of Jesus they forbade him, because he was not ‘one of us’. They did not stop to consider that, unlike themselves with the demon-possessed boy, this man was being successful, which indicated that God was with him (contrast Act 19:13-17<\/span>). Later the early church would have to regulate such people because of the danger of heretics. But at this time that was no danger.<\/p>\n 48.<\/strong> ] The discourse as here related has the closest connexion and harmony. The dispute had been, who (among the Twelve) should be greatest, i.e. greatest in the kingdom of heaven:<\/em> for other greatness is not to be thought of, the minds of the disciples being always on this, as just about to appear (against De Wette and Meyer); and our Lord reminds them that no such precedence is to be thought of among those sent in His name; for that even a little child, if thus sent, is clothed with His dignity; and if there be any distinction among such, it is this, that he who is like that child, humblest and least, i.e. nearest to the spirit of his Lord, he is the greatest<\/em> .<\/p>\n “ The whole discourse in Luke is<\/em> without connexion<\/em> .” De Wette, strangely enough: who also says, . . is borrowed from Mat 10:40<\/span> ; and that . ought to stand at the beginning of the discourse, as in Matt. I quote this as one among continually recurring specimens of the criticism which would cut our precious, and most truthful Gospels into fragments without meaning or connexion. We live in times when such criticisms are making way among shallow minds: let the student judge from the above sample, what they are generally worth.<\/p>\n Schleiermacher has some excellent remarks on this discourse and the circumstances, Essay on Luke, translation, pp. 159 162.<\/p>\n Luk 9:48<\/span> . , this particular child not such a child, or what such a child represents, the little and insignificant as in Mt. and Mk. Yet Lk.’s expression practically means that = this child, for example. : in Lk. the receiving of the little child is placed first in the discourse of Jesus, whereas in Mk. the general maxim that the man who is willing to be last is first, comes first. This position favours the view that not internal rivalry but a common self-exaltation in relation to those without is the vice in the view of Lk. Jesus says in effect: Be not high-minded; an appreciative attitude towards those you are prone to despise is what I and my Father value. : this phrase, on the other hand, seems to point to internal rivalries. There had been a question among them as to greater and less, to which the Master’s answer was: the least one is the great one. Lk.’s version of this important discourse is, as De Wette remarks, inferior in point and clearness to Mt.’s.<\/p>\n in. Greek. epi. App-104. <\/p>\n is = subsists or exists. Greek. huparcho, not the verb “to be”. See Php 1:2, Php 1:6 (being); Luk 3:20 (is). <\/p>\n least = lowliest. <\/p>\n shall be. All the texts read “is”. <\/p>\n 48.] The discourse as here related has the closest connexion and harmony. The dispute had been, who (among the Twelve) should be greatest,-i.e. greatest in the kingdom of heaven: for other greatness is not to be thought of,-the minds of the disciples being always on this, as just about to appear (against De Wette and Meyer); and our Lord reminds them that no such precedence is to be thought of among those sent in His name; for that even a little child, if thus sent, is clothed with His dignity; and if there be any distinction among such, it is this, that he who is like that child, humblest and least, i.e. nearest to the spirit of his Lord, he is the greatest.<\/p>\n The whole discourse in Luke is without connexion. De Wette, strangely enough: who also says, . . is borrowed from Mat 10:40; and that . ought to stand at the beginning of the discourse, as in Matt. I quote this as one among continually recurring specimens of the criticism which would cut our precious, and most truthful Gospels into fragments without meaning or connexion. We live in times when such criticisms are making way among shallow minds: let the student judge from the above sample, what they are generally worth.<\/p>\n Schleiermacher has some excellent remarks on this discourse and the circumstances, Essay on Luke, translation, pp. 159-162.<\/p>\n Luk 9:48. , for) It is the part of humility to care for little children: it is the part of greatness to receive God.[86]<\/p>\n [86] And whoever receives a little child, Jesus saith, receiveth God. Therefore he that is least, in this sense, the same shall be great.-ED. and TRANSL.<\/p>\n Whosoever shall receive this: Luk 10:16, Mat 10:40-42, Mat 18:5, Mat 18:6, Mat 18:10, Mat 18:14, Mat 25:40, Mat 25:45, Mar 9:37, Joh 12:44, Joh 12:45, Joh 13:20, Joh 14:21, 1Th 4:8 <\/p>\n he that: Luk 7:28, Luk 14:11, Luk 22:30, Pro 18:12, Mat 19:28, Mat 23:11, Mat 23:12, 1Pe 5:3, 1Pe 5:4, 1Pe 5:6, Rev 3:21, Rev 21:14 <\/p>\n Reciprocal: Deu 28:1 – will set Mat 5:19 – great Mat 10:14 – whosoever Mat 11:11 – he that Mat 18:4 – greatest Mar 10:43 – whosoever Mar 10:52 – thy faith Luk 9:5 – whosoever Luk 9:53 – General Luk 10:8 – and Luk 22:26 – General Joh 17:3 – and Jesus Rom 2:10 – glory Rom 15:7 – receive Jam 1:9 – in 3Jo 1:9 – receiveth<\/p>\n THE PRIDE OF THE DISCIPLES<\/p>\n He that is least among you all, the same shall be great he that is not against us is for us.<\/p>\n Luk 9:48-50<\/p>\n Two important warnings<\/p>\n I. Against pride and self-conceit.Filled with the vain notion that our Lords Kingdom was to appear immediately, the disciples were ready to wrangle about their place and precedency in it. Each thought his own claim the strongest. And all this happened in the company of Christ Himself, and under the noontide blaze of His teaching. Such is the heart of man!<\/p>\n II. Against an illiberal spirit.The conduct of John and the disciples on this occasion is a curious illustration of the pride of human nature in every age. Thousands, in every period of Church history, have spent their lives in copying Johns mistake. They have laboured to stop every man who will not work for Christ in their way, from working for Christ at all. They have imagined, in their petty self-conceit, that no man can be a soldier of Christ unless he wears their uniform, and fights in their regiment.<\/p>\n Illustration<\/p>\n The divisions and varieties of opinion which exist among Christians are undeniably very great. The schisms and separations which are continually arising about Church government, and modes of worship, are very perplexing to tender consciences. Shall we approve those divisions? We cannot do so. Union is strength. The disunion of Christians is one cause of the slow progress of vital Christianity. Shall we denounce, and hold up to public reprobation, all who will not agree to work with us, and to oppose Satan in our way? It is useless to do so. Hard words never yet made men of one mind. Unity was never yet brought about by force. What then ought we to do? We must leave alone those who do not agree with us, and wait quietly till God shall think fit to bring us together.<\/p>\n 8<\/p>\n Jesus loves little children because they are pure and humble. To receive such a child in his name is to do so because Jesus loves him. But no one will do that as long as he is filled with the pride of his own importance. While the man who will thus humble himself eis great in the true sense according to the mind of the Lord.<\/p>\n THE INFANT THE PARAGON<\/p>\n Mat 18:2-5; Mar 9:36-37; Luk 9:48. Mark: Jesus, calling to Him a little child, placed it in their midst, and said, Truly, I say unto you, Except ye may be converted, and become as little children, you may not enter into the kingdom of the heavens. Therefore whosoever may humble himself as this little child, the same is the greater in the kingdom of the heavens; and whosoever may receive one such little child in My name, receiveth Me. Mark: Taking a little child, He placed it in their midst, and taking it up in His arms, He said to them. . . . There is no mistake as to the conclusion that these are literal, natural infants, small enough for Jesus to lift up in His arms, exhibiting them illustratively. This is beautifully illustrative of the glorious, universal redemption in Christ, reaching every human being, even in the prenatal state, so soon as soul and body, united, constitute personality. Now as these infants, by the redemption of Christ, had been born in the kingdom, and could only get out by sinning out, which they could not do till they reached responsibility, it was demonstrative proof that they are all members of the heavenly kingdom; whereas, in the case of adults, the matter is at least problematical, so that we can not know for any one but ourselves the status before God. So here we have an irrefutable illustration of the consolatory fact that all infants are members of Gods kingdom, and here held up as paragons, because there can be no defalcation in their case, as they can only get out by actual sin, of which they are incapable till they reach responsibility. Hence, in their case, there can be no doubt, which can not be said of any adult, because no one but God knows the heart. It is a patent fact that infancy is the very period of an humble, loving disposition; humility and love constituting the preeminent graces of the kingdom. We may pertinently here observe that these infants are not sanctified, but possessed of depravity, manifested in evil tempers cropping out from the cradle; but, as Jesus says, they are normal citizens of the kingdom, standing where a genuine conversion brings every adult, and needing sanctification, like every justified Christian, such as those apostles, who there permitted ministerial ambition to show its cloven foot to their just reprehension.<\/p>\n Verse 48 <\/p>\n Least among you; most lowly and childlike in spirit.<\/p>\n And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. 48. he that is least among you ] Comp. Mat 23:11-12. He perhaps added the memorable words about … Continue reading “Exegetical and Hermeneutical Commentary of Luke 9:48”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25333","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25333","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25333"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25333\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25333"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25333"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25333"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"