25<\/strong>. for a camel to go through a needles eye<\/em> ] To soften the apparent harshness of this expression, some have conjectured Kamilon<\/em>, ‘a rope;’ and some have explained ‘the needle’s eye’ of the small side gate for passengers (at the side of the large city gates), through which a camel might press its way, if it were first unladen.<\/em> But (i) the conjecture Kamilon<\/em> is wholly without authority, (ii) The name of ‘the needle’s eye’ applied to small gates is probably a modern one which has actually originated from an attempt to soften this verse: at any rate there is no ancient trace of it. (iii) The Rabbinic parallels are decisive to prove that a camel<\/em> is meant because the Babylonian Jews using the same proverb substitute ‘an elephant’ for ‘a camel.’ (iv) It is the object<\/em> of the proverb to express human i?npossibility.<\/em> In the human <\/em> sphere apart from the special grace of God it would be certain that those who have<\/em> riches would be led to trust<\/em> in them, and so would fail to enter into the kingdom of God, which requires absolute humility, ungrudging liberality, and constant self-denial.<\/p>\n Verse 25. It as easier for a camel<\/B><\/I>] Instead of , a camel<\/I>, S, and four<\/I> other MSS., read , a cable<\/I>. See the same reading noticed on the parallel place, Mt 19:24<\/span>.<\/P><\/p>\n 25. easier for a camel,<\/B> &c.aproverbial expression denoting literally a thing impossible, butfiguratively, very difficult.<\/P><\/p>\n For it is easier for a camel<\/strong>,…. These words were spoken to the disciples again, and were a second address to them, after they had shown astonishment at the former;<\/p>\n [See comments on Mt 19:24]<\/span> and<\/p>\n [See comments on Mr 10:24]<\/span>.<\/p>\n Through a needle’s eye <\/B> ( <\/SPAN><\/span>). Both words are old. <\/SPAN><\/span> means a perforation or hole or eye and in the N.T. only here and Mt 19:24<\/span>. <\/SPAN><\/span> means originally the point of a spear and then a surgeon’s needle. Here only in the N.T. Mark 10:25<\/span>; Matt 19:24<\/span> have <\/SPAN><\/span> for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. <\/P> <\/p>\n Camel. See on Mt 19:24<\/span>. <\/P> To go through the eye of a needle [ ] <\/SPAN><\/span>. Rev., more literally, to enter in through a needle ‘s eye. Both Matthew and Mark use another word for needle [] <\/SPAN><\/span>; see on Mr 10:25<\/span>. Luke alone has belonh, which, besides being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek grammatrians as barbarous.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For it is easier for a camel,” <\/strong>(eukopoteron gar eatin kamelon) “For it is easier for a camel,” a dromedary of huge size, larger than a horse. The story, as an impossibility with men, is to be taken literally, Mat 23:24<\/span>. It is a proverbial saying, denoting a literal or physical impossibility.<\/p>\n 2) “To go through a needle’s eye,” <\/strong>(dia trematos belones eiselthein) “To enter through the eye of a needle,” an absolute impossibility with men. There seems to be no justifiable reason to spiritualize either the camel or the eye of the needle.<\/p>\n 3) “Than for a rich man to enter into the kingdom of God.” <\/strong>(e plousion eis ten basileian tou theou eiselthein) “Than (for) a rich man to enter the kingdom <\/strong>of God,” burdened with, covetously holding to, grasping and trusting in material things for his security; Trusting in such, this rich young ruler had walked away; The rich barn builder trusted in his riches till death; The rich man in hell too neglected to acknowledge his sins and repent until it was too late, Luk 12:16-21<\/span>; Luk 16:19-21<\/span>.<\/p>\n (25) Through a needles eye.<\/strong>The Greek word for needle in the better MSS. differs from that in St. Matthew and St. Mark, and is a more classical word. That which the others use was unknown to Attic writers. The fact, small as it is, takes its place among the signs of St. Lukes culture.<\/p>\n “For it is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the Kingly Rule of God.”<\/p>\n Then Jesus spoke the immortal words known to Christians world over. ‘It is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the Kingly Rule of God.’ There is no reason for us to take these words as having any other than their natural meaning. All could imagine the eye of a needle. All could visualise a camel coming to a rather abrupt halt as it faced it, and baying, ‘Don’t be ridiculous’. It was simply stating the extremeness of the impossibility. And there is no real evidence of any such thing as a ‘needle gate’ in Jerusalem at that time, nor a need to turn to an obscure word which might mean hawser. Jesus really was thinking of a camel and a rather large needle.<\/p>\n Why then did Jesus use this illustration of a camel? Apart from displaying a sense of humour and giving a picture really worth remembering, the whole point was that the camel viewed the eye of the needle like a rich man viewed the challenge of life without riches, as not worth taking trouble over because it was impossible. It took one look at the eye of the needle and then turned languidly away, just as the rich man, when he was inspired by better thoughts, would take one look at the problems that might arise, and then give up. He was safely settled down in his own comforts. He did not need to alter anything. But the result was that unless he removed all dependence on them his urges towards goodness would always end up with his lying back and relaxing again, putting it off until another day. Like the camel he would turn away from the open door because going through it demanded too much from him. It would all be far too difficult and far too demanding. And then like the rich man in the parable he would die with his position unresolved.<\/p>\n So if we have not learned the lesson about riches from the unrighteous estate manager, and from the rich man and Lazarus, let us now learn it from the real life example of this rich ruler. Let us learn that our wealth and our security of life and whatever else it is that we consider important to us can be a curse to us and not a blessing. For they can prevent our being thrown upon God. What we too must do is thrust aside whatever it is that is holding us back, and then we too will be able to ‘inherit eternal life’.<\/p>\n 25 For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 25. It is easier for a camel<\/strong> ] Caveant ergo divites<\/em> (saith an interpreter) et solicite; mane, vesperi, interdiu, noctu, secum de periculosa vitae suae ratione commententur.<\/em> Let rich men therefore weigh their danger, and beware. <\/p>\n Luk 18:25<\/span> . : each evangelist has his own expression here. from , (or ), to pierce, bore through; hence , penetrating, clear; , the point of a spear.<\/p>\n camel. See note on Mat 19:24. Greek. dia. App-104. Luk 18:1. <\/p>\n a camel: Some render a cable; but it may justly be doubted whether [Strong’s G2574] ever was so translated before, for the word for a cable, as the scholiast on Aristophanes expressly affirms, is written , not with an “e” , but with an “i” . Some few manuscripts, it is true, have got the word into the text, but it is evidently an attempted improvement. Mat 23:24 <\/p>\n Reciprocal: Mat 5:20 – ye Mat 7:21 – shall Mat 13:22 – the deceitfulness Mat 19:24 – It Mar 10:25 – General Luk 1:53 – and Luk 8:14 – and are Luk 16:19 – rich 1Co 1:26 – not many mighty<\/p>\n For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God. 25. for a camel to go through a needles eye ] To soften the apparent harshness of this expression, some have conjectured Kamilon, ‘a rope;’ and some have explained ‘the … Continue reading “Exegetical and Hermeneutical Commentary of Luke 18:25”<\/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-25695","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25695","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=25695"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25695\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25695"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25695"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25695"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: John Trapp’s Complete Commentary (Old and New Testaments)<\/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 Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"