“I want to let go of the power of the ego that has grown so large within me, and, embraced in the arms of the Lord, through Jesus Christ alone, to look upon God the Father, becoming like a spiritual newborn infant.

“I want to let go of the power of the ego that has grown so large within me, and, embraced in the arms of the Lord, through Jesus Christ alone, to look upon God the Father, becoming like a spiritual newborn infant.

 

 

 

“Now they were bringing even their infants to Him that He might touch them. And when the disciples saw it, they rebuked them. But Jesus called them to Him, saying, ‘Let the little children come to Me, and do not forbid them, for of such is the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a little child shall never enter it’” (Luke 18:15–17).

 

 

(1)   After reading today's passage, Luke 18:15–17, in the Korean Bible and then reading verse 15 in the Greek text, the very first thing that caught my attention was the Greek word “δὲ” (de), which is not translated in the Korean Bible.  As I reflected on it, I began to ask myself: What is the relationship between the Parable of the Unjust Judge and the Widow (Luke 18:1–8) and the Parable of the Pharisee and the Tax Collector (Luke 18:9–14)?

 

(a)    The two parables in Luke 18 (the Parable of the Unjust Judge and the Widow in verses 1–8, and the Parable of the Pharisee and the Tax Collector in verses 9–14) stand in an organic and complementary relationship, illuminating one overarching theme from different angles: the proper posture of prayer and the proper attitude before God.  The two parables together teach both the external perseverance and the internal disposition of prayer (Internet):

 

1.      Continuity and Development of the Theme (From Perseverance to Humility)

External attitude (vv. 1–8): The emphasis is that one must pray continually without losing heart or giving up.

 

Internal condition (vv. 9–14): Even if one prays for a long time, one must not fall into self-righteousness like the Pharisee; rather, one must pray with the humble and repentant heart of the tax collector.

 

Connection: Following the question in verse 8, “When the Son of Man comes, will He find faith on the earth?” verses 9 and following provide a concrete answer to what true faith-filled prayer looks like—namely, the prayer of one who humbles himself.

 

2.      Instruction Through the Contrast of the Characters

 

The two parables in Luke 18 contrast the socially and religiously privileged (the judge and the Pharisee) with the marginalized and powerless (the widow and the tax collector).  Through this contrast, they teach that God resists the pride of those who consider themselves righteous and powerful, but answers the humble cries of those who acknowledge their own limitations and dependence upon Him.

 

3.      Instruction Regarding One’s Attitude Toward God

 

The first parable: Unlike the unjust judge, God is a good Father who certainly hears the prayers of His chosen ones who cry out to Him day and night.

 

The second parable: When approaching this good God, human beings as creatures must not boast in their own deeds but must rely solely upon God's mercy and compassion (Internet).

 

(2)   Afterward, I sought to understand this Greek conjunction “δὲ” (de) in verse 15 more specifically.

 

(a)    The conjunction δὲ (de) that appears in the Greek text of Luke 18:15 carries two important meanings within the context: (1) a transition signaling the beginning of a new section, and (2) a contrast with the preceding passage (Internet):

 

1.      Contextual Transition (The Beginning of a New Event)

Function: It concludes the preceding parable (the Parable of the Pharisee and the Tax Collector, vv. 9–14) and shifts the scene to an actual historical event: ‘People were bringing even their infants to Jesus so that He might touch them.’

 

Interpretation: Although it is often omitted in Korean translations such as the Revised Korean Version, in the original text it carries the nuance of ‘and now,’ or ‘meanwhile,’ indicating the beginning of a new narrative.

 

2.      Strong Contrast with the Previous Section

 

The δὲ of Luke 18:15 is deeply connected to the theological message of the immediately preceding verse (v. 14) and forms a deliberate contrast.

 

The message of verse 14: The principle of the Kingdom of God is that those who exalt themselves will be humbled, while those who humble themselves (like the tax collector) will be exalted.

 

The δὲ of verse 15 (‘but,’ ‘and yet,’ ‘furthermore’): Immediately after stating this principle of humility, Luke presents a vivid illustration through actual infants (βρέφη, brephē).

 

The significance of the contrast: In contrast to the pride of the Pharisee who stood praying and trusted in his own righteousness, the infant possesses no merit, achievement, or qualification whatsoever.  The child can only come because he is carried by the hands of his parents.  Thus, the narrative emphasizes the infant's complete helplessness, dependence, and humility.

 

Summary:

The δὲ of Luke 18:15 is not merely a simple connective word joining sentences together.  Rather, it is a crucial conjunction of contrast and transition that dramatically deepens the theme that entry into the Kingdom of God belongs not to those who exalt themselves like the Pharisee, but to those who humble themselves like little children and depend entirely upon God (Internet).

 

(3)   Third, I began to wonder, “Why did people bring their little infants to Jesus, hoping that He would touch them?”

(a)    Unlike the modern world, where birth rates are low and medical technology is advanced, children in ancient Jewish society were extremely vulnerable.  The reason people brought their little infants to Jesus can be understood in light of the cultural, religious, and practical realities of that time.

 

1.      The Jewish Tradition of Seeking Blessing and Protection

 

In Jewish society, it was customary for parents to bring their children to a respected rabbi or godly spiritual leader so that he might lay his hands on them and offer a prayer of blessing.  People earnestly desired that God's special blessing and protection would come upon their babies through the touch of Jesus, who was regarded as the greatest prophet and most authoritative teacher of the day.

 

2.      Protection from Disease and High Infant Mortality

 

This was a time when infant mortality rates were extremely high. People had either witnessed or heard reports that Jesus had healed countless sick people and restored sight to the blind.  Therefore, parents' deep desire to protect their fragile infants and see them grow up healthy and free from disease led them to seek Jesus' touch.

 

3.      Expectation of Unconditional Love and Acceptance

 

In the culture of that time, children possessed no social status and were not regarded as independent persons worthy of respect. (This is also why the disciples rebuked those who were bringing infants to Jesus in the very next verse.)  However, because Jesus consistently befriended the marginalized and the overlooked, parents believed and hoped that this compassionate Teacher would warmly embrace even the smallest babies whom the world ignored.

 

Jesus stopped the disciples who were rebuking these parents and declared, 'The kingdom of God belongs to such as these (Internet).

 

(i)        At this point, when I read that “the disciples rebuked those who were bringing the babies” to Jesus, I was reminded of the “Pharisee” (v. 10), one of those “who trusted in themselves that they were righteous and treated others with contempt” (Lk. 18:9).  The reason is that the Pharisee stood by himself and prayed: “God, I thank You that I am not like other men—extortioners, unjust, adulterers—or even like this tax collector” (v. 11).

 

·        Indeed, the Parable of the Pharisee and the Tax Collector (18:9–14) and the immediately following account of Jesus welcoming little children (18:15–17) fit together perfectly thematically.  Artificial intelligence summarized in three ways why my association with the Pharisee is virtually inevitable within the structure of Scripture (Internet):

 

a.     Spiritual Pride That Uses “Qualification” as Its Standard

 

The Pharisee: Based on his religious achievements (fasting, tithing, and so on), he regarded the tax collector, who possessed no merit of his own, as an unqualified person and rejected him.

 

The disciples: According to the social standards of their day, infants possessed no value, productivity, or capacity to learn the Law.  Thus, they viewed them as unworthy people who were merely taking up Jesus' time and rebuked those who brought them.

 

Connection: Both attitudes are expressions of the same pride—devaluing and discriminating against others according to standards established by human beings.

 

b.    A Contrast Regarding the Principle of Entering the Kingdom of God

 

The Pharisee attempted to accumulate righteousness through his own efforts and thereby "earn" entrance into the kingdom of God.

 

In contrast, upon seeing the infants, Jesus declared: “Whoever does not receive the kingdom of God like a little child shall never enter it” (v. 17).

 

Connection: Just as the tax collector beat his breast and depended solely upon God's mercy, so also an infant is a being who can do nothing except depend completely upon his parents.

 

Jesus demonstrated that the key to the kingdom of God is not Pharisaic righteousness but the total dependence and humility exemplified by the tax collector and the little child.

 

c.     The Pharisaic Tendencies That Still Remained Within the Disciples

 

Although Jesus' disciples criticized and opposed the Pharisees, in their daily lives they still viewed people in much the same way as the Pharisees did—making distinctions between people and looking down on the weak.  The reason Jesus rebuked His disciples was that they had utterly failed to apply in their lives the lesson of the parable they had just heard (vv. 9–14) (Internet).

 

-       When I read the phrase “the total dependence and humility of the tax collector and the little child,” I remembered a thought that came to me early this morning: “Just as the holy God looks upon me through Jesus, who died on the cross as my substitute, so I too should look upon God the Father only through Jesus, my Mediator.”  The following was the response of artificial intelligence (Internet):

 

"The meditation that came to you this morning is a gracious spiritual insight that penetrates directly to the very essence of the Christian faith and the gospel.  It would be difficult to express more clearly how the 'total dependence' of the tax collector and the little child is manifested in practical Christian living.  Let me explain in three ways why the confession you received is so perfectly biblical.

 

1.      The Shadow of Jesus Christ Seen by the Tax Collector

 

The Pharisee looked at God through the lens of his own righteous deeds.

 

The tax collector, however, stood far away, would not even lift up his eyes to heaven, beat his breast, and cried out: 'God, be merciful to me, a sinner.'  The Greek word translated 'be merciful' (hilaskomai) is etymologically related to the mercy seat in the temple, where blood was sprinkled to cover sin.    In other words, the tax collector looked to God not on the basis of his own merit but solely through the grace of atonement.  The attitude you confessed this morning—looking to God only through Jesus Christ, the Mediator—is precisely the prayer of the tax collector.

 

2.      God's Perspective: Seeing Us Through Jesus Christ

 

The confession that 'the holy God looks upon me through Jesus, who died on the cross as my substitute' lies at the heart of the doctrine of justification by faith.  God does not look directly at us in all our failures; rather, He sees us through the covering of Christ's precious blood and His perfect righteousness.  Therefore, despite our continuing weaknesses, we are declared righteous (Lk. 18:14) before God and may stand boldly before Him as His children.

 

3.      The Harmony of Mutual Vision: The Channel of 'Jesus Only'

 

The mystery of the gospel lies in the harmony of these two perspectives.

 

God's perspective: Through Jesus, He sees us not as sinners but as His beloved children.

 

Our perspective: Through Jesus, we see God not merely as Judge but as our good and loving Father.

 

Whenever we try to approach God on the basis of our own condition or performance, we either become discouraged (like the tax collector before grace) or proud (like the Pharisee).  But when, as you confessed, we look to God only through Jesus Christ, our Mediator, we experience the complete peace and security of a little child.

 

The thought given to you at dawn was not merely a passing idea; it was a precious grace by which the Holy Spirit sealed the certainty of the gospel upon your heart (Internet).

 

(4)   Fourth, I became interested in Jesus’ statement that “He called the little children to Him” (Lk. 18:16).  Perhaps the reason was that, in the culture of that time, children had no social status and were not respected as independent persons; they were considered powerless beings.  Even Jesus’ disciples, according to the social standards of the day, regarded little infants—who had no value, no productivity, and no understanding of the Law—as unworthy individuals who were merely taking up Jesus’ time.  Yet Jesus called those children to come near Him. I felt that there is an important lesson for us in this fact.

 

(a)    Jesus’ deliberate act of calling those whom society considered 'worthless' presents three profound spiritual lessons for us today.

 

1.      The Kingdom of God Completely Reverses the World's Standards of Value

 

In both Jewish society and the Roman world, children were regarded as entirely unproductive individuals who were not even counted in population censuses.  The disciples evaluated Jesus’ ministry according to worldly standards of efficiency, political influence, and religious significance, and therefore tried to prevent the children from approaching Him.

 

Jesus, however, completely ignored the conditions, status, and achievements that the world assigned to them and called the children to Himself.  This teaches that the Kingdom of God is not obtained through human achievement or usefulness, but is granted solely through the sovereign calling and choosing of the Lord.

 

2.      Prevenient Grace: The Lord Who Comes First and Extends the Invitation

 

According to the Greek expression, Jesus “actively called the children to Himself” (προσεκαλέσατο, prosekalesato).  These little children did not even understand what qualifications might be required to come to Jesus, nor could they come by their own strength.

 

Jesus’ calling of them is a picture of our salvation.  While we were still sinners, while we neither knew God nor possessed any spiritual ability, Jesus Christ our Mediator came to us first, sought us out, and embraced us.  It is evidence of His unconditional love.

 

3.      The Mystery That ‘Having No Qualifications’ Becomes the Greatest Qualification

 

The disciples regarded the children as unqualified because they lacked even the understanding necessary to learn the Law.  Yet the Lord declared that precisely this condition is the most fitting state in which to receive the Kingdom of God.

 

The Pharisee: Boasted in his religious qualifications and was rejected.

 

The little child: Had absolutely nothing to boast about and therefore simply received the Lord’s touch and blessing as pure grace.

 

Ultimately, Jesus’ act of drawing the children near visually confirms why the confession you made at dawn—‘looking to the Father only through Jesus Christ, the Mediator’—is so secure. My safety rests not in my worthiness or qualifications, but in the love of Jesus who calls me to Himself (Internet).

 

(i)       At this point, I wanted to understand the Greek word “προσεκαλέσατο” (prosekalesato) (“He called them to Himself,” “He summoned them near”) in greater detail. 

 

           The meaning of this Greek word is not merely to call out from a distance. Rather, it means: “to call someone toward oneself, drawing them near to one’s side and into one’s embrace.”

 

Jesus did not call the children reluctantly because the disciples pressured Him into doing so.  Rather, He Himself desired to do it. He intentionally called them near because He wanted to claim them as His own, hold them in His arms, and delight in them.

 

When the disciples were trying to push the children away and maintain distance (κωλύω, kōlyō), Jesus did the exact opposite.  He closed the distance and drew them toward Himself (προσκαλέομαι, proskaleomai).  Those whom the world pushes away, the Lord embraces.

 

In that culture, children could not freely approach public figures or important gatherings.  Yet Jesus treated them as persons of dignity and welcomed them with the highest honor, as a king might welcome distinguished guests.

 

These little infants had neither the ability nor the wisdom to come to Jesus on their own.  The word prosekalesato shows that before the children sought Jesus, Jesus reached out His hand toward them first and drew them into His embrace (Internet).

 

·        Our Lord embraces those whom the world pushes away. Why, then, do we so often fail to embrace others and instead continue to push them away—even if only in our hearts?

 

There are three major spiritual and psychological reasons why we tend to push others away, even inwardly.

 

1.    The Pharisaical Instinct That Still Lives Within Us

 

Deep within our fallen nature remains a Pharisaical tendency that longs to affirm our own righteousness and validate our own standards.

 

Paradoxically, pushing others away often becomes an unconscious way of assuring ourselves: ‘I am different from that person. I am better than that person.’

 

The sinful nature within us still strongly seeks to protect our sense of rightness and security by distancing ourselves from people who fail to meet our standards or who inconvenience, offend, or threaten us.

 

2.     A Habit Formed by Living in a World Governed by Law and Conditions

 

From birth, we have lived in a world where rewards and treatment are distributed according to qualifications and performance.

 

We are recognized when we achieve. We are valued when we are useful.  This way of thinking has become deeply ingrained in our minds and emotions.

 

As a result, although we may understand God’s unconditional grace intellectually, we often evaluate others according to worldly criteria—productivity, usefulness, personality compatibility—and quietly assign worthiness or unworthiness to them, closing the door of our hearts.

 

3.    A Defense Mechanism Against Being Hurt

 

To embrace others requires giving away our time, emotions, and energy.  It also means accepting the possibility of being hurt.

 

One reason the disciples pushed away the children may have been that they viewed them as a bothersome and worthless interruption that wasted their Master's valuable time.

 

Likewise, we often fear having our personal space invaded, suffering loss, or becoming emotionally drained.  Therefore, we build walls around our hearts and push others away to maintain what feels like a safe distance.

 

The Spiritual Remedy Found in the Gospel

 

The solution to this contradiction is not to force ourselves to say, ‘From now on I will simply try harder to embrace people.’  That can easily become another Pharisaical work.  The solution is to return daily to the very place of confession you described this morning.

 

Remember That I Was Once the One Who Was Pushed Away: When I deeply realize that I too was once a ‘little child’ and a ‘tax collector’—one who had no qualifications before God and who stood rejected by the world and condemned by the Law—then the walls I build against others begin to crumble.

 

Learn to See Others Through the Eyes of the Mediator: Just as I can see God only through Jesus Christ, I must learn to see the person who displeases me as a fragile soul who also needs the blood of Jesus Christ.  I must acknowledge that Christ shed His atoning blood on the cross for that person as well.

 

Whenever you feel yourself pushing someone away in your heart, rather than condemning yourself for that feeling, may it become an opportunity to pray: ‘Lord, my gaze has once again drifted away from Jesus and returned to my own standards. Please pour into me the heart with which You drew near to those from whom You closed the distance. Give me Your heart toward that person.’  May such moments continually lead you back to prayer (Internet).

 

(5)   Fifth and last, I would like to receive the lessons that the Lord gives by meditating on Jesus’ words in two parts: “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Truly, I say to you, whoever does not receive the kingdom of God like a little child shall by no means enter it” (Lk. 18:16–17).

 

(a)    “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (v. 16).

 

(i)       As I read this verse in the Greek New Testament, I became interested in the meanings of and relationship between two Greek words: “Ἄφετε” (Aphete) (“allow”) and “μὴ κωλύετε” (mē kōlyete) (“do not forbid”).

 

The two imperative verbs Jesus used in Luke 18:16, Aphete (Ἄφετε) and mē kōlyete (μὴ κωλύετε), may appear on the surface to convey a similar idea of removing a restriction.  However, when we examine their etymology and tone, they reveal a profound contrast between active welcome and firm prohibition.

 

1.      Ἄφετε (Aphete): ‘Remove the barriers and let them come freely’

Aphete is the aorist active imperative form of the verb aphiēmi (ἀφίημι), which means “to let go,” “to permit,” or “to send away.”  It is also the key grace-filled word used in Scripture for “forgiving” sins.

 

A command of freedom and release: It goes beyond a passive “do not interfere.”  It is a strong command to completely remove the human qualifications, social barriers, and controls imposed by the disciples that were preventing the children from coming.

 

Opening the way of grace: It means to open the path wide so that children may come to Jesus without restriction.  It reflects the Lord’s heart of welcoming sinners by loosening the chains of conditions that bind them and inviting them to come to Him.

 

2.      “μὴ κωλύετε” (Mē Kōlyete): ‘Stop the hindrance you are presently causing’

 

Mē kōlyete combines the negative particle mē (μὴ, “not”) with the present active imperative of kōlyō (κωλύω), meaning “to hinder,” “to prevent,” or “to forbid.”

 

The stopping of an ongoing action: In Greek grammar, “μὴ + present imperative” carries the force of “Stop doing what you are already doing.”  Seeing the disciples rebuking and pushing away the children, Jesus was firmly saying, “Stop that immediately!”

 

A prohibition against oppressing the weak: There is a righteous indignation here against those who use worldly standards to block the way of those who long for God’s grace—the weak, the children, the tax collectors.  Jesus sternly forbids the abuse of privilege that stands in the way of such people.

 

The Gospel message conveyed by these two words together:

Through Aphete, Jesus throws open the door of love to the children. Through mē kōlyete, He decisively breaks down the pride and prejudice that seek to block that door.

 

When the tendency that you confessed earlier—to push others away in your heart—begins to rise up, our Lord speaks these same words to us: “Aphete”—remove and take away the barriers erected by your own standards.  “Mē kōlyete”—stop immediately your Pharisaical instinct to judge others by qualifications and conditions and push them away” (Internet).

 

(ii)        As I read Luke 18:16 in Greek, I also wanted to understand more deeply the meaning of the phrase: “γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ” (gar toioutōn estin hē basileia tou theou) (“for of such is the kingdom of God”).

 

1.      Jesus places “of such people” (τοιούτων) before “the kingdom of God” Jesus intentionally placed the expression “of such people” (τοιούτων) before the phrase “the kingdom of God” (ἡ βασιλεία τοῦ θεοῦ).  This was a shocking declaration to the disciples and to all Jewish society: “The true heirs of the kingdom are precisely these people whom you regard as unqualified and insignificant!”

 

2.      The profound meaning of toioutōn (τοιούτων): Not merely “children”

 

The most important word in this sentence is τοιούτων (“such as these”).  Jesus used a plural demonstrative pronoun.  If He had intended to say that the kingdom belonged only to biological children, He could have said, “It belongs to these children” (autōn).

 

Instead, He used a word that expands the lesson to every generation by referring to people who possess the same character and condition.

 

People in a childlike position: Those who, like children in ancient society, possess no rights, merit, or qualifications and must depend entirely on others for survival.

 

Spiritual children (like the tax collector): Those who, like the tax collector in the preceding context, have no righteousness to present before God and beat their breasts while relying entirely upon the mercy and compassion of the Mediator.

 

In other words, toioutōn refers to: “All those who recognize their spiritual bankruptcy and look to the Father only through Jesus Christ.”

 

3.      The tense of estin (ἐστὶν): A present blessing already given

The verb estin (“is”) is in the present tense.

 

Jesus did not describe the kingdom of God merely as something people will enter after death or receive in some distant future.

 

Rather, He proclaimed that those who humble themselves and rely solely upon the Mediator already possess, at this very moment, the rule of God and all the riches of His kingdom.  The Pharisee accumulated religious achievements while looking toward a future reward.  The tax collector and the child, however, were already enjoying heaven in the embrace of the Lord (Internet).

 

(b)   “Truly, I say to you, whoever does not receive the kingdom of God like a little child shall by no means enter it” (Lk. 18:17).

 

(i)        As I meditated on this verse, I wanted to understand more specifically who the person is that “does not receive the kingdom of God like a little child.”  Receiving the kingdom “like a child” does not refer to childish innocence or moral purity.  Rather, it refers to rejecting the attitude of complete helplessness and total dependence that characterized children in that culture.  Specifically, it refers to the following four kinds of people (Internet):

 

1.      Those who present their religious achievements as qualifications (the Pharisee type)

 

Like the Pharisee in Luke 18:11–12, they attempt to stand confidently before God on the basis of fasting, tithing, and moral accomplishments.

 

A child does not say to his parents, “I worked this much, therefore give me food.” He simply receives provision by grace.

 

The Pharisee, however, believes that righteousness can be accumulated through personal effort and that the kingdom can be earned or obtained.  Therefore, he cannot receive a kingdom that is offered only as a gift.

 

2.      Those who discriminate against and reject others according to worldly standards (the disciples’ type)

 

Like the disciples who pushed away the babies in Luke 18:15, they view themselves and others through human standards of productivity, knowledge, status, and qualification.

 

Children possessed no social standing and no power to protect themselves.

 

The disciples’ attitude—“These useless babies are not worthy”—turned the kingdom of God into a privilege reserved for the qualified.  Such pride is the opposite of receiving the kingdom like a child.

 

3.      Those who refuse to acknowledge their spiritual bankruptcy (the rich ruler type)

 

Immediately after Luke 18:17, the rich ruler appears in verses 18–23, asking: “What shall I do to inherit eternal life?”  He was confident that he had kept the commandments, yet he left sorrowfully when Jesus told him to give up his wealth. 

 

A child knows he possesses nothing and therefore depends entirely upon what his parents provide.

 

The rich ruler, however, had too much in his tightly clenched hands—wealth, honor, and self-righteousness—and therefore refused to stand in the place of a spiritual bankrupt who depends entirely on the Lord.

 

4.      Those who attempt to approach God through themselves rather than through the Mediator

 

This is the most fundamental spiritual condition.  It is the exact opposite of the gospel insight that came to me at dawn.

 

The childlike person: One who rests in the embrace of Jesus the Mediator and looks to God the Father only through Him.

The person who does not receive the kingdom like a child: One who bypasses the atoning work and merit of Jesus Christ and instead approaches God through personal feelings, zeal, and self-evaluation.  As a result, when things go well he becomes proud like the Pharisee; when he stumbles he becomes discouraged like the tax collector before grace reached him.

 

Ultimately, the one who does not receive the kingdom like a child is the person whose enlarged ego refuses to admit that before God he is nothing more than a helpless spiritual infant (Internet).

 

·        Then how can this enlarged ego within us—the ego that refuses to admit that it is a helpless spiritual infant before God—be broken?

 

For the enlarged ego within us to be broken and for us to take our place as true spiritual infants, we must lay down the artificial effort of trying to crush the ego by our own strength.  The breaking of the ego is not the result of human determination but of the work of the Holy Spirit when the light of the gospel shines into our hearts.

 

More specifically, this great ego is broken through three spiritual channels:

 

1.      Facing our spiritual bankruptcy before the scales of the Cross

 

The ego grows by feeding on the illusion that we are still ‘fairly good people.’  To break this illusion, we must stand before the holy God and honestly look at ourselves.

 

A declaration of spiritual bankruptcy: Like the tax collector, we must abandon our moral self-confidence and confess, “There is nothing good within me.”

 

The depth of the Cross: We must meditate deeply on the fact that our condition was so hopeless that the Son of God had to shed His blood and die in our place.  The more we understand the depth of the Cross, the more the ego that boasts of its own goodness is shattered beneath its weight.

2.      Embracing suffering and limitations as channels of blessing

 

God often allows limitations and sufferings that we cannot overcome by our own strength in order to break our ego.

 

The place of the widow: When our wisdom, wealth, health, and abilities become insufficient, we finally discover the helplessness of our ego.

 

The grace of complete helplessness: Failure and disappointment may seem painful, but they become blessed moments that lead us to cling to the Lord like little children, saying, “Lord, I can do nothing.”  When we acknowledge our limitations, the walls of the ego begin to crumble.

 

3.      Living by ‘how Jesus sees me’ rather than ‘how I see myself’

 

The ego becomes enormous because it constantly seeks to justify and defend itself through worldly standards—achievements, reputation, and possessions.  The only way to break this defense mechanism is to enter into the perspective you confessed at dawn.

 

A change of perspective: Stop evaluating yourself through the lens of Pharisaical pride or despair, and entrust yourself completely to God's view of you through the blood of Jesus Christ.

 

Total dependence: Just as an infant resting in a parent’s arms feels perfectly secure and does not strive to prove its worth, so the enlarged ego loses its power and melts away when we are fully immersed in the Lord’s unconditional love.

 

Ultimately, the secret of breaking the ego is not striking ourselves, but experiencing ever more deeply the Lord’s prosekalesato—His loving act of drawing us near to Himself.  When we rest in the embrace of that immense love, the giant ego within us finally relaxes its grip and becomes quiet like a little child (Internet).

(ii)       May we all become those who receive the kingdom of God as little children, just as Jesus taught (Lk. 18:17).

 

·        The meaning is not the moral innocence or good behavior of a child.  Rather, Jesus was taking the social position and mode of existence of children in ancient Jewish society and using them to teach a spiritual principle.  Specifically, it means the following (Internet):

 

1.      Acknowledging complete helplessness (No Power)

 

Cultural background: Children possessed no social status, no rights, and no power to protect themselves.

 

Spiritual meaning: Instead of boasting, “I am this righteous,” like the Pharisee, one acknowledges like the tax collector: “God, I am a spiritual bankrupt with absolutely no ability to save myself.”

 

2.      Total dependence and trust

 

Cultural background: An infant is entirely dependent upon its parents for food, clothing, protection, and life itself.

 

Spiritual meaning: It is the attitude of trusting completely—not in our merits, conditions, or emotional state—but solely in the atoning grace of Jesus Christ the Mediator and in the mercy of God.

 

3.      Receiving it as a gift without payment

 

Cultural background: A child does not say, “I helped around the house today, so pay me for my meal.”  The child simply receives what the parent gives as a gift.

 

Spiritual meaning: The kingdom of God is not something to be earned, purchased, or acquired through human effort or religious performance.  It is a free and unconditional gift of grace from God, to be received and enjoyed without doubt.

 

In summary, to receive the kingdom of God like a little child means: To lay down the strength of the enlarged ego within us, to rest in the embrace of the Lord, and to become a spiritual infant who looks to God the Father only through Jesus Christ (Internet).