Luke 18

Lu 18:1-8.

PARABLE OF THE

IMPORTUNATE

WIDOW.

1-5. always--Compare

Lu 18:7,

"night and day."

faint--lose heart, or slacken.

2. feared not . . . neither regarded--defying the

vengeance of God and despising the opinion of men.

widow--weak, desolate, defenseless

(1Ti 5:5,

which is taken from this).

3. came--kept coming. See

Lu 18:5,

"her continual coming."

Avenge me--that is, rid me of the oppression of.

5. continual coming--coming for ever.

6-8. the Lord--a name expressive of the authoritative style in

which He interprets His own parable.

7. shall not God--not unjust, but the infinitely righteous Judge.

avenge--redeem from oppression.

his own elect--not like this widow, the object of indifference and

contempt, but dear to Him as the apple of the eye

(Zec 2:8).

cry day and night--whose every cry enters into the ears of the Lord

of Sabaoth

(Jas 5:4),

and how much more their incessant and persevering cries!

bear long with them--rather, "in their case," or "on their account"

(as)

Jas 5:7,

"for it"), [GROTIUS, DE

WETTE, &c.].

8. speedily--as if pained at the long delay, impatient for the

destined moment to interpose. (Compare

Pr 29:1.)

Nevertheless, &c.--that is, Yet ere the Son of man comes to redress

the wrongs of His Church, so low will the hope of relief sink, through

the length of the delay, that one will be fain to ask, Will He find any

faith of a coming avenger left on the earth? From this we learn: (1)

That the primary and historical reference of this parable is to

the Church in its widowed, desolate, oppressed, defenseless

condition during the present absence of her Lord in the heavens; (2)

That in these circumstances importunate, persevering prayer for

deliverance is the Church's fitting exercise; (3) That notwithstanding

every encouragement to this, so long will the answer be delayed, while

the need of relief continues the same, and all hope of deliverance will

have nearly died out, and "faith" of Christ's coming scarcely to be

found. But the application of the parable to prayer in general is so

obvious as to have nearly hidden its more direct reference, and so

precious that one cannot allow it to disappear in any public and

historical interpretation.

Lu 18:9-14.

PARABLE OF THE

PHARISEE AND THE

PUBLICAN.

11, 12. stood--as the Jews in prayer

(Mr 11:25).

God, &c.--To have been kept from gross iniquities was undoubtedly a

just cause of thankfulness to God; but instead of the devoutly humble,

admiring frame which this should inspire, the Pharisee arrogantly severs

himself from the rest of mankind, as quite above them, and, with a

contemptuous look at the poor publican, thanks God that he has not to

stand afar off like him, to hang down his head like a bulrush and beat

his breast like him. But these are only his moral excellencies. His

religious merits complete his grounds for congratulation. Not

confining himself to the one divinely prescribed annual fast

(Le 16:29),

he was not behind the most rigid, who fasted on the second and fifth

days of every week [LIGHTFOOT], and gave the tenth

not only of what the law laid under tithing, but of "all his gains."

Thus, besides doing all his duty, he did works of

supererogation; while sins to confess and spiritual wants to be

supplied he seems to have felt none. What a picture of the Pharisaic

character and religion!

13. standing afar off--as unworthy to draw near; but that was the

way to get near

(Ps 34:18;

Isa 57:15).

would not lift up--blushing and ashamed to do so

(Ezr 9:6).

smote, &c.--kept smiting; for anguish

(Lu 23:48),

and self-reproach

(Jer 31:19).

be merciful--"be propitiated," a very unusual word in such a sense,

only once else used in the New Testament, in the sense of "making

reconciliation" by sacrifice

(Heb 2:17).

There may therefore, be some allusion to this here, though not

likely.

a sinner--literally, "the sinner"; that is, "If ever there was

one, I am he."

14. rather than the other--The meaning is, "and not the other"; for

the Pharisee was not seeking justification, and felt no need of it. This

great law of the Kingdom of God is, in the teaching of Christ,

inscribed, as in letters of gold, over its entrance gate. And in how

many different forms is it repeated

(Ps 138:6; 147:6;

Lu 1:53).

To be self-emptied, or, "poor in spirit," is the fundamental and

indispensable preparation for the reception of the "grace which

bringeth salvation": wherever this exists, the "mourning" for it which

precedes "comfort" and the earnest "hungerings and thirstings after

righteousness" which are rewarded by the "fulness" of it, will, as we

see here, be surely found. Such, therefore, and such only, are the

justified ones

(Job 33:27, 28;

Ps 34:18;

Isa 57:15).

Lu 18:15-17.

LITTLE

CHILDREN

BROUGHT TO

CHRIST.

15. infants--showing that some, at least, of those called in Matthew

(Mt 19:13)

and Mark

(Mr 10:13)

simply "little" or "young children," were literally "babes."

touch them--or, as more fully in Matthew

(Mt 19:13),

"put His hands on them and pray," or invoke a "blessing" on them

(Mr 10:16),

according to venerable custom

(Ge 48:14, 15).

rebuked them--Repeatedly the disciples thus interposed to save

annoyance and interruption to their Master; but, as the result showed,

always against the mind of Christ

(Mt 15:23;

Lu 18:39, 40).

Here, it is plain from our Lord's reply, that they thought the

intrusion a useless one, as infants were not capable of

receiving anything from Him. His ministrations were for grown

people.

16. But Jesus--"much displeased," says Mark

(Mr 10:14);

and invaluable addition.

said--"SUFFER THE LITTLE CHILDREN TO COME UNTO

ME"--"AND FORBID THEM NOT,"

is the important addition of Matthew

(Mt 19:14)

and Mark

(Mr 10:14).

What words are these from the lips of Christ! The price of them is

above rubies. But the reason assigned, "FOR OF

SUCH IS THE KINGDOM OF GOD," or "of heaven," as in

Mt 19:14,

completes the previous information here conveyed; especially as

interpreted by what immediately follows: "AND

HE TOOK THEM UP IN HIS ARMS,

PUT HIS HANDS UPON THEM, AND BLESSED THEM"

(Mr 10:16).

It is surely not to be conceived that all our Lord meant was to inform

us, that seeing grown people must become childlike in order to

be capable of the Kingdom of God, therefore they should not hinder

infants from coming to Him, and therefore He took up and blessed

the infants themselves. Was it not just the grave mistake of the

disciples that infants should not be brought to Christ, because only

grown people could profit by Him, which "much displeased" our Lord? And

though He took the irresistible opportunity of lowering their pride of

reason, by informing them that, in order to enter the Kingdom,

"instead of the children first becoming like them, they must

themselves become like the children" [RICHTER

in STIER], this was but by the way; and, returning

to the children themselves, He took them up in His gracious

arms, put His hands upon them and blessed them, for no conceivable

reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so,

then "Can any man forbid water that these should not be baptized

which have received the Holy Ghost as well as we?"

(Ac 10:47).

But such application of the baptismal water can have no warrant here,

save where the infants have been previously brought to Christ

Himself for His benediction, and only as the sign and seal

of that benediction.

Lu 18:18-30.

THE

RICH

YOUNG

RULER AND

DISCOURSE

THEREON.

This case presents some remarkable points. (1) The man was of

irreproachable moral character; and this amidst all the temptations of

youth, for he was a "young man"

(Mt 19:22),

and wealth, for "he was very rich"

(Lu 18:23;

Mr 10:22).

(2) But restless notwithstanding, his heart craves eternal life. (3)

Unlike the "rulers," to whose class he belonged

(Lu 18:18),

he so far believed in Jesus as to be persuaded He could authoritatively

direct him on this vital point. (4) So earnest is he that he comes

"running" and even "kneeling before Him," and that when He was gone

forth into the war

(Mr 10:17)

--the high-road, by this time crowded with travellers to the passover;

undeterred by the virulent opposition of the class he belonged to as a

"ruler" and by the shame he might be expected to feel at broaching such

a question in the hearing of a crowd and on the open road.

19. Why, &c.--Did our Lord mean then to teach that God only ought

to be called "good?" Impossible, for that had been to contradict all

Scripture teaching, and His own, too

(Ps 112:5;

Mt 25:21;

Tit 1:8).

Unless therefore we are to ascribe captiousness to our Lord, He could

have had but one object--to raise the youth's ideas of Himself,

as not to be classed merely with other "good masters," and declining to

receive this title apart from the "One" who is essentially and

only "good." This indeed is but distantly hinted; but unless this is

seen in the background of our Lord's words, nothing worthy of

Him can be made out of them. (Hence, Socinianism, instead of

having any support here, is only baffled by it).

20. Thou knowest, &c.--Matthew

(Mt 19:17)

is more complete here: "but if thou wilt enter into life, keep the

commandments. He saith unto him, Which--as if he had said, Point me out

one of them which I have not kept?--"Jesus said, Thou shalt," &c.

(Mt 19:17, 18).

Our Lord purposely confines Himself to the second table, which

He would consider easy to keep, enumerating them all--for in Mark

(Mr 10:19),

"Defraud not" stands for the tenth (else the eighth is twice

repeated). In Matthew

(Mt 19:19)

the sum of this second table of the law is added, "Thou shalt

love thy neighbor as thyself," as if to see if he would venture to say

he had kept that.

21. All these, &c.--"what lack I yet?" adds Matthew

(Mt 19:20).

Ah! this gives us a glimpse of his heart. Doubtless he was perfectly

sincere; but something within whispered to him that his keeping of

the commandments was too easy a way of getting to heaven. He felt

something beyond this to be necessary; after keeping all the

commandments he was at a loss to know what that could be; and he came to

Jesus just upon that point. "Then," says Mark

(Mr 10:21),

"Jesus beholding him loved him," or "looked lovingly upon him." His

sincerity, frankness, and nearness to the kingdom of God, in themselves

most winning qualities, won our Lord's regard even though he turned his

back upon Him--a lesson to those who can see nothing lovable save in

the regenerate.

22. lackest . . . one thing--Ah! but that a fundamental, fatal lack.

sell, &c.--As riches were his idol, our Lord, who knew if from the

first, lays His great authoritative grasp at once upon it, saying, "Now

give Me up that, and all is right." No general direction about the

disposal of riches, then, is here given, save that we are to sit loose

to them and lay them at the feet of Him who gave them. He who does this

with all he has, whether rich or poor, is a true heir of the kingdom of

heaven.

23-25. was very sorrowful--Matthew

(Mt 19:22)

more fully, "went away sorrowful"; Mark still more, "was sad" or

"sullen" at that saying, and "went away grieved." Sorry he was, very

sorry, to part with Christ; but to part with his riches would have cost

him a pang more. When Riches or Heaven, on Christ's terms, were the

alternative, the result showed to which side the balance inclined. Thus

was he shown to lack the one all-comprehensive requirement of the

law--the absolute subjection of the heart to God, and this want

vitiated all his other obediences.

24. when Jesus saw--Mark says

(Mr 3:34),

He "looked round about"--as if first following the departing youth with

His eye--"and saith unto His disciples."

How hardly, &c.--with what difficulty. In Mark

(Mr 10:24)

an explanation is added, "How hard is it for them that trust in

riches," &c.--that is, with what difficulty is this idolatrous trust

conquered, without which they cannot enter; and this is introduced by

the word "children"--sweet diminutive of affection and pity

(Joh 21:5).

25. easier for a camel, &c.--a proverbial expression denoting

literally a thing impossible, but figuratively, very difficult.

26, 27. For, &c.--"At that rate none can be saved": "Well, it does

pass human power, but not divine."

28-30. Lo, &c.--in the simplicity of his heart (as is evident from

the reply), conscious that the required surrender had been made, and

generously taking in his brethren with him--"we"; not in the spirit

of the young ruler. "All these have I kept,"

left all--"The workmen's little is as much his "all" as the prince's

much" [BENGEL]. In Matthew

(Mt 19:27)

he adds, "What shall we have therefore?" How shall it fare with us?

29. There is no man, &c.--graciously acknowledging at once the

completeness and the acceptableness of the surrender as a thing already

made.

house, &c.--The specification is still more minute in Matthew and

Mark,

(Mt 19:27;

Mr 10:29)

to take in every form of self-sacrifice.

for the kingdom of God's sake--in Mark

(Mr 10:29),

"for MY sake and the Gospel's." See on

Lu 6:22.

30. manifold more in this present time--in Matthew

(Mt 19:29)

"an hundredfold," to which Mark

(Mr 10:30)

gives this most interesting addition, "Now in this present time,

houses, and brethren, and sisters, and mothers, and children, and

lands, with persecutions." We have here the blessed promise of a

reconstruction of all human relationships and affections on a

Christian basis and in a Christian state, after being sacrificed, in

their natural form, on the altar of love to Christ. This He calls

"manifold more"--"an hundredfold more"--than what they sacrificed. Our

Lord was Himself the first to exemplify this new adjustment of His

own relationships. (See on

Mt 12:49, 50;

and

2Co 6:14-18.)

But this "with persecutions"; for how could such a transfer take place

without the most cruel wrenches to flesh and blood? but the persecution

would haply follow them into their new and higher circle, breaking that

up too! But best of all, "in the world to come life everlasting."

And

When the shore is won at last

Who will count the billows past?

KEBLE

These promises are for every one who forsakes his all for

Christ. But in Matthew

(Mt 19:28)

this is prefaced by a special promise to the Twelve: "Verily I

say unto you, That ye which have followed Me in the Regeneration, when

the Son of man shall sit in the throne of His glory, ye also shall sit

on twelve thrones judging the twelve tribes of Israel." Ye who have now

adhered to Me shall, in the new kingdom, rule, or give law to, the

great Christian world, here set forth in Jewish dress as the twelve

tribes, presided over by the twelve apostles on so many judicial

thrones. In this sense certainly the promise has been illustriously

fulfilled [CALVIN, GROTIUS,

LIGHTFOOT, &c.]. But if the promise refers to the

yet future glory (as may be thought from

Lu 22:28-30,

and as most take it), it points to the highest personal distinction of

the first founders of the Christian Church.

Lu 18:31-34.

FULLER

ANNOUNCEMENT OF

HIS

APPROACHING

DEATH AND

RESURRECTION.

(See on

Mr 10:32-34.)

31. all written by the prophets concerning the Son of man . . . be

accomplished--showing how Christ Himself read, and would have us to

read, the Old Testament, in which some otherwise evangelical

interpreters find no prophecies, or virtually none, of the

sufferings of the Son of man.

34. understood none, &c.--The Evangelist seems unable to say strongly

enough how entirely hidden from them at that time was the sense of

these exceeding plain statements: no doubt to add weight to their

subsequent testimony, which from this very circumstance was prodigious,

and with all the simple-hearted irresistible.

Lu 18:35-43.

BLIND

MAN

HEALED.

In

Mt 20:29-34,

they are two, as in the case of the Demoniac of Gadara. In

Matthew and Mark

(Mr 10:46-52)

the occurrence is connected with Christ's departure from

Jericho; in Luke with His approach to it. Many ways of

accounting for these slight divergences of detail have been proposed.

Perhaps, if we knew all the facts, we should see no difficulty;

but that we have been left so far in the dark shows that the thing is

of no moment any way. One thing is plain, there could have been no

collusion among the authors of these Gospels, else they would have

taken care to remove these "spots on the sun."

38. son of David, &c.--(See on

Mt 12:23).

39. rebuked, &c.--(See on

Lu 18:15).

so much the more--that importunity so commended in the

Syrophenician woman, and so often enjoined

(Lu 11:5-13; 18:1-8).

40. commanded, &c.--Mark

(Mr 10:49)

has this interesting addition: "And they call the blind man, saying

unto him, Be of good comfort, rise, He calleth thee"--just as one

earnestly desiring an interview with some exalted person, but told by

one official after another that it is vain to wait, as he will not

succeed (they know it), yet persists in waiting for some answer to his

suit, and at length the door opens, and a servant appears, saying, "You

will be admitted--he has called you." And are there no other suitors

to Jesus who sometimes fare thus? "And he, casting away his

garment"--how lively is this touch, evidently of an eye-witness,

expressive of his earnestness and joy--"came to Jesus"

(Mr 10:49, 50).

41-43. What wilt thou, &c.--to try them; to deepen their present

consciousness of need; and to draw out their faith in Him. Lord

"Rabboni"

(Mr 10:51);

an emphatic and confiding exclamation. (See on

Joh 20:16.)