Parable of the importunate widow A. D. 33 A. D. 33. A. M. 4037, 2 Saying, There was in a city || will avenge her, lest by her continu- A. M. 4037. a judge, which feared not God, nei- || al coming she weary me. ther regarded man. 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 6 And the Lord said, Hear what the unjust judge saith. 8 I tell you that he will avenge them speedily. Nevertheless, when the Son of man com 5 bYet, because this widow troubleth me, I eth, shall he find faith on the earth? b Chap. xi. 8. 1 Gr. in a certain city. would we be capable of receiving and using them. See on Matt. vii. 7-11; Luke xi. 5–8. Of continual praying, see on 1 Thess. v. 17. c Rev. vi. 10.- d Heb. x. 37; 2 Pet. iji. 8, 9. The passage, understood in this sense, has a peculiar advantage, as it throws a beautiful light on our Lord's argument, verses 6, 7, and lays a proper foundation for the conclusion which it contains." Verses 2-5. There was in a city a judge, which feared not God, &c.—This magistrate, being govern- Verses 6-8. And the Lord said, Hear what the ed by atheistical principles, had no inducement from || unjust judge saith—“ If the repeated, importunate religion to do justice; at the same time, being very cries of the afflicted do at length make an imprespowerful, he did not regard what men said or thought || sion on the hearts even of men so wicked as to glory of him; wherefore, in all his decisions, he was in- in their impiety, injustice, and barbarity, they will fluenced merely by passion or interest. And there much more be regarded by God, most gracious, who was a widow, &c., and she came, saying, Avenge me || is ever ready to bestow his choicest blessings, when of, or rather, as εkdikŋσov μɛ means, do me justice on, he sees his creatures fit to receive them. Arguments mine adversary-The word properly signifies, to of this kind, taken from the feeling goodness, or judge a cause, and defend the injured judicially from || even from the imperfections of men, to illustrate the the injurious person. The English word avenge, superior and infinite perfections of God, were often therefore, does not exactly hit the sense here intend- made use of by Jesus, and with great success, in ed, although, as Dr. Campbell observes, in the appli- working the conviction designed. Such appeals cation of the parable, verse 7, it answers better than force their way directly into men's hearts, bear any other term. This widow, having no friends to down all opposition, and make a lasting impression.” assist her, could neither defend herself from injuries, || And shall not God avenge his own elect, &c.—So nor obtain satisfaction for them when committed; || the true disciples of Christ are continually termed hence, in an instance where she was greatly oppress- in the New Testament, being chosen of God to be ed, she found herself obliged to petition the judge || his peculiar people instead of the Jews, whom he for redress. This he would not grant for a while- rejected because they rejected Christ: who cry to He was so addicted to his pleasures, and of so indo- him day and night—A just description this of God's lent a disposition, that he would not put himself to real people; though he bear long with themthe trouble of even examining her cause, notwith- Though God may bear long with the wicked, and standing that the grievous injustice which had been seem deaf to the cries which his people send up done to her pleaded powerfully in her behalf. But af- to his throne day and night for deliverance, the terwardhe said-Or thought within himself; Though || just view which he has of their affliction will, in I fear not God—And therefore will not do this due time, move him to punish severely their enewidow justice through the influence of any dread I mies. Though this was spoken, as has been intihave of his displeasure; nor regard man-Nor fear mated above, with a particular reference to the debeing called to an account for my neglect by any struction of the Jews, described in the preceding superior among men. Yet, because this widow trou- || prophecy, yet the sentiment expressed is applicable bleth me- -With the repeated representations of her || to all cases in which God's people are oppressed by case; I will avenge her-I will do her justice; lest their enemies. I tell you, he will avenge them by her continual coming she weary me-" The word || vñwяιašη μɛ, properly signifies, to beat on the face, and particularly under the eye, and hence to beat in general, as 1 Cor. ix. 27. In this passage it has a metaphorical meaning, and here signifies to give great pain, such as arises from severe beating. The sense of the clause, therefore, is, that the uneasy feelings which this widow raised in the judge's breast, by the moving representations which she gave him of her distress, affected him to such a de- || gree that he could not bear it, and therefore, to be rid of those feelings, he resolved to do her justice. speedily-" Or rather, suddenly; for so ev taxeɩ may signify. Besides, Scripture and experience teach us, that in most cases punishment is not speedily executed against the evil works of evil men; but that when the divine patience ends, oftentimes destruction overtaketh the wicked as a whirlwind, and by its suddenness becomes the more heavy." To understand the passage thus, "removes the seeming opposition between this clause and the end of the precedent verse, the reconciling of which has given rise to several strained criticisms, and probably to the various readings found there; not to mention, The parable of the ST. LUKE. Pharisee and the publican. A. M. 4037. 9 *And he spake this parable unto 11 The Pharisee f stood and prayed A. M. 4037 certain which trusted in themselves | thus with himself, & God, I thank thee, e g A. D. 33. 2 that they were righteous, and despised others: || that I am not as other men are, extortioners, 10 Two men went up into the temple to unjust, adulterers, or even as this publican. pray; the one a Pharisee, and the other a 12 I fast twice in the week, I give tithes of all publican. that I possess. * Eleventh Sunday after Trinity, gospel, verse 9 to verse 15. Chap. x. 29; xvi. 15. || 2 Or, as being righteous. Psa. cxxxv. 2.-—g Isa. i. 15; lviii. 2; Rev. iii. 17. in answer to Solomon's request, that whatever prayer should be offered in a right manner in, or toward that house, it should, therefore, the rather be accepted. Christ is our temple, and to him we must One a that it agrees exactly with the subject in hand, the destruction of the Jewish nation having been represented by our Lord in this very discourse, as what would be exceeding sudden and heavy. See chap. xvii. 24.”—Macknight. Thus also Dr. Doddridge: || have an eye in all our approaches to God. "It is plain God might wait long, and yet at length || Pharisee-As if he had said, One of that sect so execute a speedy and sudden vengeance. Compare || honoured among them; an dthe other a publican— Psa. lxxiii. 19; Hab. ii. 3; and especially Ecclus. Whom they were used to number with the most xxxv. 18; to which Grotius supposes there is an al- contemptible of mankind. lusion here." Several other interpretations of the Verses 11,12. The Pharisee stood and prayed thus passage have been proposed, but none of them ap- || with himself—The original clause, çabɛiç пpoç ɛavTOV pear to be so probable as this, nor to be justified by таνта πρоσпνxεто, it seems, should rather be rendered, the text. When the Son of man cometh-Namely, to|| standing by himself prayed these things. Read execute judgment on the Jewish nation; shall he thus, it is characteristical of the sect, who always find faith on the earth? Or rather, in the land; || affected to dread pollution from the touch of those namely, the land of Judea; the word yn often signi- whom they considered as their inferiors in piety. fying, not the earth in general, but some particular | Thus this Pharisee kept himself at as great a disland, or country, as in Acts vii. 3, 4, 11, and in num-tance as he could from the miserable sinner who had berless other places. The believing Hebrews were entered the temple with him, as if he feared being evidently in great danger of being wearied out with || defiled by coming near him, or any other person their persecutions and distresses. Or, by faith here || less holy than himself. God, I thank thee, that I may be meant the belief of the particular truth am not as other men-That is, not as the generality which Christ had been inculcating, namely, that of my countrymen; extortioners, (aрñayɛs, rapaGod would, in due time, avenge his elect, and sig-|| cious,) unjust, adulterers—Such are they, but I nally punish their oppressors; and the question may thank God I am not like them: or even as this pubimply, that when Christ should come for that pur- lican—A great many good things he here says of pose, faith in his coming would be in a great mea- || himself, which we may suppose to be true. 1st, He sure lost. Accordingly, it appears from 2 Pet. iii. 4, was free from gross and scandalous sins. He was that many infidels and apostates scoffed at the ex- not an extortioner, not a usurer, nor an oppressor to pectation of Christ's coming, which the godly in his debtors or tenants, but equitable and kind to all those days cherished. dependant upon him: and not rapacious, seizing Verses 9, 10. And he spake this parable-Hav-|| other men's property under false pretences. He ing in the preceding parable guarded his disciples || was not unjust in any of his dealings, did no wrong against faintness and weariness in prayer, he here to any man; did not take advantage of any man's guards them against the contrary extreme of self- || ignorance, want of experience, or necessity, in buyconfidence: unto certain-For the conviction of ing or selling. He was not an adulterer, but had certain persons in his train; who trusted in them-possessed his vessel in sanctification and honour. selves that they were righteous-Who had a high || 2d, He attended the ordinances of God, and used all opinion of their own piety, and on that account de- the means of grace, and not only those that were spised others as greatly inferior to them, both in ho- || most commonly used, such as reading the word of liness and in the favour of God. Observe, reader, || God and prayer, but even fasting; yea, he fasted these persons were, properly speaking, not hypo-|| twice in the week, and that partly as an act of temcrites: the Pharisee here mentioned was evidently perance, and partly as a help to devotion. This the not a hypocrite, any more than he was an outward || Pharisees and their disciples were wont to do, keepadulterer; but, mistaking his real state and charac- || ing two private fasts every week, namely, on Monter, he sincerely believed himself to be righteous, days and Thursdays, as the primitive Christians did and accordingly told God so in the prayer which on Wednesdays and. Fridays. Thus he glorified none but God heard. Two men went up into the|| God with his body. Yet this was not all, for, 3d, temple to pray—It seems it was not the hour of pub-| He gave tithes of all that he possessed, according to lic prayer, but they went thither to offer up their the law, and so glorified God with his property. personal devotions, as was usual with pious people at Many of the Pharisees were wont to give one full that time, when the temple was not only the place, || tenth of their income to the house and worship of but the medium of worship; God having promised, || God, and another tenth in alms to the poor. The || sum of this plea is, I do no harm; I use all the means himself. Thus he owned that God might justly beof grace; and I do all the good in my power. This hold him afar off, and send him into a state of eterwas his righteousness, and of this righteousness, it nal distance from him, and that it was a great favour must be observed, he gives God the glory, at least in that God was pleased to admit him thus nigh. 2d, appearance, ascribing it not to himself but to God, for || Standing thus at a distance, he would not lift up so he says, God, I thank thee, that I am not as other men, || much as his eyes to heaven-Much less his hands, as &c.—And yet this Pharisee, notwithstanding all this, || was usual in prayer. He lifted up his heart indeed was not in a state of acceptance with God, but in a to God in holy desires; but, through shame and hustate of guilt, condemnation, and wrath. And what || miliation, did not lift up his eyes in holy confidence then will become of many professing Christians, who and courage. His iniquities were gone over his are so far from going beyond this Pharisee in any of head as a heavy burden, so that he was not able to these branches of righteousness, that they fall far short look up; and his downcast looks were an indicaof him in every one of them. But why was not this tion of the dejection of his mind at the thoughts of Pharisee accepted of God? 1st, Because he trusted his sinfulness and guilt. 3d, He smote upon his in this righteousness, (which, after all, was very im- || breast-In a holy indignation at himself for sin. perfect,) not being acquainted with himself, nor The sinner's heart first smites him in a penitent knowing how far he came short of the glory of God,|| rebuke, 2 Sam. xxiv. 10; and then he smites his and how he was involved in sin and guilt. Hence heart with penitent remorse."-Henry. 4th, His he was not humbled before God, nor brought to ex- address to God was the very reverse of that of the perience that true repentance toward him, without Pharisee: as full of humility and humiliation, as the which there is no forgiveness. 2d, Because he evi- || Pharisee's was of pride and ostentation; as full of dently thought highly of himself; nay, and boasted repentance for sin, and desire toward God, as his of his fancied righteousness, dwelling upon it with || was of confidence in himself and his own righteousdelight, even in his prayers; as if all his business at ness and sufficiency. This prayer of the publican the temple had been to tell God Almighty how good was short; fear and shame hindered him from sayhe was. He went up to the temple indeed to pray, || ing much, sighs and groans swallowed up his words: but, it appears, forgot his errand: for in what he|| but what he said was to the purpose, God be mercisaid there is not one word of prayer: he was so full || ful to me a sinner-Observe, reader, 1st, He owns of himself, and his own goodness, that he thought himself to be a sinner, and guilty before God, which he had need of nothing, no, not of the favour and the Pharisee did not, but spoke as if he were pure grace of God. 3d, His giving God thanks for his from sin. 2d, He has no dependance but upon the righteousness, although, if it had been done in a pro- mercy of God. The Pharisee had insisted upon the per spirit, it would have been a good thing, yet in merit of his unblameable conduct, his fastings and him seems to have been a mere piece of formality, || tithes; but the poor publican disclaims all thought savouring of pride; and being, properly speaking, a of merit, and flees to mercy as his city of refuge. praising of himself rather than of God; and such a 3d, He earnestly prays for the benefit of that mercy, praising of himself as implied the highest contempt O God, be merciful, be propitious, to me, forgive my of others, and particularly of his fellow-worshipper, sins; be reconciled to me, and receive me graciously. the publican. And blessed be God that we have his prayer on record as a prayer answered. Our Lord Jesus, to whom all hearts are open, all desires known, and from whom no secret is hid, who is perfectly acquainted with all proceedings in the court of heaven, assures us that this poor, broken-hearted penitent went to his house justified rather than the other— And so shall we, if we pray for the same blessing in the same spirit of penitence, humility, and fervour, through Jesus Christ. The Pharisee, doubtless, thought if one of them must be justified, and not the other, certainly it must be he rather than the publican. But Christ affirms the contrary: I tell you, says he, with the utmost assurance, and declare it to you as a most momentous and interesting truth, which it concerns you all to believe and lay 465 Verses 13, 14. And the publican, standing afar off-1st, Under a sense of his being unworthy to be permitted to draw near to God, or to go up among his people into the court of Israel, though probably a Jew, he stood at a distance, in the court of the Gentiles, probably without the stone wall, || termed by the apostle, the middle wall of partition, which Gentiles and unclean Israelites were not permitted to pass. Or, if it seem more probable, from the Pharisee's mentioning him in his prayer, that he was in the same court with him, and within nis view, as Salmasius thinks, then, his standing afar off implies, that he came no farther than the gate, being so self-abased that he would not go near the Pharisee, whom he esteemed much more holy than!! VOL. I. ( 30 ) a a Little children brought to Jesus. A. M. 4037. A. D. 33. 23 And when he heard this, he was very sorrowful: for he was very rich. 15 Ti And they brought unto him also || poor, and thou shalt have treasure in A. M. 4037 infants, that he would touch them: but || heaven: and come, follow me. when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not for k of such is the kingdom of God. 1 17 1 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein. 18 ¶m And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is God. 20 Thou knowest the commandments, "Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. 24 ¶ And when Jesus saw that he was very sorrowful, he said, a How hardly shall they that have riches enter into the kingdom of God! 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. 26 And they that heard it, said, Who then can be saved? 27 And he said, "The things which are impossible with men, are possible with God. 21 And he said, All these have I kept from kingdom of God's sake, my youth up. 22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: P sell all that thou hast, and distribute unto the 30 Who shall not receive manifold more in this present time, and in the world to come life everlasting. 31 ** Then he took unto him the twelve, to heart, that this publican was justified, and not the panied with the deepest humility; because no disPharisee. The self-righteous Pharisee goes away position of mind is more proper for such weak and rejected, his sins are not pardoned, nor is he deli-frail beings as men to appear with before the great vered from condemnation; but the publican, upon || God, than an absolute self-abasement."-Macknight. his penitent and humble address, obtains what he Verses 15-17. They brought unto him infants, asked; and him, whom the Pharisee would not have || set with the dogs of his flock, God sets with the chil- || dren of his family! Christ, having finished the parable, made an application of it to the persons for whose sake chiefly it was delivered, by repeating his favourite and well-known maxim, He that exalteth || himself shall be abased, and he that humbleth him- || self shall be exalted. See on Matt. xxiii. 12. &c.-The contents of these verses we had Matt. xix. 13–15; Mark x. 13-16; where see the notes. The passage very fitly follows the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God and honoured, who humble themselves, and that Christ has in store for them the choicest and best blessings. Our Upon the whole, "this parable teaches us several Verses 18-30. And a certain ruler-The followimportant lessons: as, that the generality of mening account is given us both by Matthew and Mark; are great strangers to themselves, and ignorant of || from whom we learn, that he was a young man, and their own characters; that they oftentimes thank || very rich: but only Luke informs us that he was a God in words, while their hearts are by no means penetrated with a due sense of them; that a man may be very ready to censure others, without ever | forming a thought of reforming himself; and that, in a certain sense, we may be clear of open and scandal- || ous sins, while we are full of inward spiritual wickedness, pride, envy, malice, and hypocrisy. To conclude: by propounding this parable immediately || after that of the importunate widow, our Lord has taught us, that although our prayers must be very earnest and frequent, they should always be accom ruler, or magistrate. For an explanation at large Christ foretels his own sufferings. A. D. 33. A. D. 33. A. M. 4037. and said unto them, Behold, we go | 38 And he cried, saying, Jesus, A. M. 4037. up to Jerusalem, and all things that thou son of David, have mercy on are written by the prophets concerning the me. Son of man shall be accomplished. 32 For 2 he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on; 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. near, he asked him, 33 And they shall scourge him, and put him 40 And Jesus stood and commanded him to to death: and the third day he shall rise again.be brought unto him: and when he was come 34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. 35 ¶ And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way-side begging; 36 And hearing the multitude pass by, he asked what it meant. 41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may re ceive my sight. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. d 43 And immediately he received his sight, and followed him, glorifying God: and all 37 And they told him, that Jesus of Naza- the people, when they saw it, gave praise unto y Psa. xxii; Isa. liii.- z Matt. xxvii. 2; Chap. xxiii. 1; John John x. 6; xii. 16.b Matt. xx. 29; Mark x. 46.- Chap. xviii. 28; Acts iii. 13.—a Mark ix. 32; Chap. ii. 50; ix. 45; || xvii. 19.——a Chap. v. 26; Acts iv. 21 xi. 18. or figurative sense to take what he said concerning his sufferings; having their thoughts still taken up with the temporal kingdom. See notes on Matt. xxii. 17-19; Mark x. 32–34. They understood none of these things-They could not but understand the literal meaning of what our Lord said. But as they could not reconcile this to Verses 35-43. A certain blind man, &c.—Of the their preconceived opinion of the Messiah's king- || miracle here recorded, see on Matt. xx. 29-34; Mark dom, they were utterly at a loss in what parabolical, || x. 46-52 CHAPTER XIX. In this chapter we have, (1,) The conversion of Zaccheus, 1-10. (2,) The parable of the pounds committed by a prince to his servants; and of the vengeance taken by him on his rebellious subjects, 11–27. (3,) Christ's riding in triumph into Jerusalem; and his lamentation in prospect of the ruin of that city, 28-44. (4,) His teaching in the temple, and casting the buyers and sellers out of it, 45-48 A. M. 4037. through Jericho. A. D. 33. AN ND Jesus entered and passed || cheus, which was the chief among A. M. 4037. 2 And behold, there was a man named Zac NOTES ON CHAPTER XIX. nistry had continued the appointed time, and he Verses 1, 2. Jesus entered and passed through || was determined to die at this passover. There was Jericho-Namely, after performing the miracle re- a certain man named Zaccheus, chief among the corded at the close of the preceding chapter. He publicans-One of the principal tax-gatherers, or was now on his way from the other side Jordan to|| head-collector, or perhaps what we would term the Bethany, near Jerusalem, to which place he hast- || commissioner of the customs. And he was rich— ened, with a view to be there eight or ten days Having heaped up abundance of wealth by his gainbefore the passover, intending to preach and work|| ful employment. miracles in the most public manner, under the eye Verses 3, 4. And he sought to see Jesus-The of all the people, and of the grandees, of whose re- great things which he had heard of Jesus made such sentment he was no longer afraid, because his mi-l a powerful impression on his mind, that when he |