mh_parser/vol_split/42 - Luke/Chapter 18.xml

<div2 id="Luke.xix" n="xix" next="Luke.xx" prev="Luke.xviii" progress="62.44%" title="Chapter XVIII">
<h2 id="Luke.xix-p0.1">L U K E.</h2>
<h3 id="Luke.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="Luke.xix-p1">In this chapter we have, I. The parable of the
importunate widow, designed to teach us fervency in prayer,
<scripRef id="Luke.xix-p1.1" osisRef="Bible:Luke.18.1-Luke.18.8" parsed="|Luke|18|1|18|8" passage="Lu 18:1-8">ver. 1-8</scripRef>. II. The parable
of the Pharisee and publican, designed to teach us humility, and
humiliation for sin, in prayer, <scripRef id="Luke.xix-p1.2" osisRef="Bible:Luke.18.9-Luke.18.14" parsed="|Luke|18|9|18|14" passage="Lu 18:9-14">ver.
9-14</scripRef>. III. Christ's favour to little children that were
brought to him, <scripRef id="Luke.xix-p1.3" osisRef="Bible:Luke.18.15-Luke.18.17" parsed="|Luke|18|15|18|17" passage="Lu 18:15-17">ver.
15-17</scripRef>. IV. The trial of a rich man that had a mind to
follow Christ, whether he loved better Christ or his riches; his
coming short upon that trial; and Christ's discourse with his
disciples upon that occasion, <scripRef id="Luke.xix-p1.4" osisRef="Bible:Luke.18.18-Luke.18.30" parsed="|Luke|18|18|18|30" passage="Lu 18:18-30">ver.
18-30</scripRef>. V. Christ's foretelling his own death and
sufferings, <scripRef id="Luke.xix-p1.5" osisRef="Bible:Luke.18.31-Luke.18.34" parsed="|Luke|18|31|18|34" passage="Lu 18:31-34">ver. 31-34</scripRef>.
VI. His restoring sight to a blind man, <scripRef id="Luke.xix-p1.6" osisRef="Bible:Luke.18.35-Luke.18.43" parsed="|Luke|18|35|18|43" passage="Lu 18:35-43">ver. 35-43</scripRef>. And these four passages we had
before in Matthew and Mark.</p>
<scripCom id="Luke.xix-p1.7" osisRef="Bible:Luke.18" parsed="|Luke|18|0|0|0" passage="Lu 18" type="Commentary"/>
<scripCom id="Luke.xix-p1.8" osisRef="Bible:Luke.18.1-Luke.18.8" parsed="|Luke|18|1|18|8" passage="Lu 18:1-8" type="Commentary"/><div class="Commentary" id="Bible:Luke.18.1-Luke.18.8">
<h4 id="Luke.xix-p1.9">The Unjust Judge.</h4>
<p class="passage" id="Luke.xix-p2">1 And he spake a parable unto them <i>to this
end,</i> that men ought always to pray, and not to faint;   2
Saying, There was in a city a judge, which feared not God, neither
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;   5 Yet because this widow
troubleth me, I will avenge her, lest by her continual coming she
weary me.   6 And the Lord said, Hear what the unjust judge
saith.   7 And shall not God avenge his own elect, which cry
day and night unto him, though he bear long with them?   8 I
tell you that he will avenge them speedily. Nevertheless when the
Son of man cometh, shall he find faith on the earth?</p>
<p class="indent" id="Luke.xix-p3">This parable has its key hanging at the
door; the drift and design of it are <i>prefixed.</i> Christ spoke
it with this intent, to teach us that <i>men ought always to pray
and not to faint,</i> <scripRef id="Luke.xix-p3.1" osisRef="Bible:Luke.18.1" parsed="|Luke|18|1|0|0" passage="Lu 18:1"><i>v.</i>
1</scripRef>. It supposes that all God's people are <i>praying</i>
people; all God's children keep up both a <i>constant</i> and an
<i>occasional</i> correspondence with him, send to him
<i>statedly,</i> and upon <i>every emergency.</i> It is our
privilege and honour that we <i>may</i> pray. It is our duty; we
<i>ought to pray,</i> we sin if we neglect it. It is to be our
constant work; we ought <i>always</i> to pray, it is that which
<i>the duty of every day requires.</i> We must pray, and never grow
weary of praying, nor think of leaving it off till it comes to be
swallowed up in everlasting praise. But that which seems
particularly designed here is to teach us constancy and
perseverance in our requests for some spiritual mercies that we are
in pursuit of, relating either to ourselves or to the church of
God. When we are praying for strength against our spiritual
enemies, our lusts and corruptions, which are our worst enemies, we
must continue instant in prayer, must pray and <i>not faint,</i>
for we shall not <i>seek God's face in vain.</i> So we must
likewise in our prayers for the deliverance of the people of God
out of the hands of their persecutors and oppressors.</p>
<p class="indent" id="Luke.xix-p4">I. Christ shows, by a parable, the <i>power
of importunity</i> among men, who will be swayed by that, when
nothing else will influence, to do what is just and right. He gives
you an instance of an honest cause that succeeded before an unjust
judge, not by the equity or compassionableness of it, but purely by
<i>dint of importunity.</i> Observe here, 1. The bad character of
the judge that was in a certain city. He <i>neither feared God nor
regarded man;</i> he had no manner of concern either for his
conscience or for his reputation; he stood in no awe either of the
wrath of God against him or of the censures of men concerning him:
or, he took no care to do his duty either to God or man; he was a
perfect stranger both to godliness and honour, and had no notion of
either. It is not strange if those that have cast off the fear of
their Creator be altogether regardless of their fellow-creatures;
where no <i>fear of God</i> is no good is to be expected. Such a
prevalency of irreligion and inhumanity is bad in any, but very bad
in a <i>judge,</i> who has power in his hand, in the use of which
he ought to be guided by the principles of religion and justice,
and, if he be not, instead of doing good with his power he will be
in danger of doing hurt. <i>Wickedness in the place of judgment</i>
was one of the sorest evils Solomon saw under the sun, <scripRef id="Luke.xix-p4.1" osisRef="Bible:Eccl.3.16" parsed="|Eccl|3|16|0|0" passage="Ec 3:16">Eccl. iii. 16</scripRef>. 2. The distressed case
of a poor widow that was necessitated to make her appeal to him,
being wronged by some one that thought to bear her down with power
and terror. She had manifestly right on her side; but, it should
seem, in soliciting to have right done her, she tied not herself to
the formalities of the law, but made personal application to the
judge from day to day at his own house, still crying, <i>Avenge me
of mine adversary;</i> that is, <i>Do me justice against mine
adversary;</i> not that she desired to be revenged on him for any
thing he had done against her, but that he might be obliged to
restore what effects he had of hers in his hands, and might be
disabled any more to oppress her. Note, Poor widows have often many
adversaries, who barbarously take advantage of their weak and
helpless state to invade their rights, and defraud them of what
little they have; and magistrates are particularly charged, not
only not to do <i>violence to the widow</i> (<scripRef id="Luke.xix-p4.2" osisRef="Bible:Jer.21.3" parsed="|Jer|21|3|0|0" passage="Jer 21:3">Jer. xxi. 3</scripRef>), but to <i>judge the
fatherless,</i> and <i>plead for the widow</i> (<scripRef id="Luke.xix-p4.3" osisRef="Bible:Isa.1.17" parsed="|Isa|1|17|0|0" passage="Isa 1:17">Isa. i. 17</scripRef>), to be their patrons and
protectors; then they are <i>as gods,</i> for God is so, <scripRef id="Luke.xix-p4.4" osisRef="Bible:Ps.68.5" parsed="|Ps|68|5|0|0" passage="Ps 68:5">Ps. lxviii. 5</scripRef>. 3. The difficulty and
discouragement she met with in her cause: <i>He would not for
awhile.</i> According to his usual practice, he frowned upon her,
took no notice of her cause, but connived at all the wrong her
adversary did her; for she had no bribe to give him, no great man
whom he stood in any awe of to speak for her, so that he did not at
all incline to redress her grievances; and he himself was
conscience of the reason of his dilatoriness, and could not but own
within himself that he <i>neither feared God nor regarded man.</i>
It is sad that a man should know so much amiss of himself, and be
in no care to amend it. 4. The gaining of her point by continually
<i>dunning</i> this unjust <i>judge</i> (<scripRef id="Luke.xix-p4.5" osisRef="Bible:Luke.18.5" parsed="|Luke|18|5|0|0" passage="Lu 18:5"><i>v.</i> 5</scripRef>): "<i>Because this widow troubleth
me,</i> gives me a continual toil, I will hear her cause, and do
her justice; not so much lest by her clamour against me she bring
me into an ill name, as lest by her clamour to me she weary me; for
she is resolved that she will give me no rest till it is done, and
therefore I will do it, to save myself further trouble; as good at
first as at last." Thus she got justice done her by continual
craving; she begged it at his door, followed him in the streets,
solicited him in open court, and still her cry was, <i>Avenge me of
mine adversary,</i> which he was forced to do, to get rid of her;
for his conscience, bad as he was, would not suffer him to send her
to prison for an affront upon the court.</p>
<p class="indent" id="Luke.xix-p5">II. He applies this for the encouragement
of God's praying people to pray with faith and fervency, and to
persevere therein.</p>
<p class="indent" id="Luke.xix-p6">1. He assures them that God will at length
be gracious to them (<scripRef id="Luke.xix-p6.1" osisRef="Bible:Luke.18.6" parsed="|Luke|18|6|0|0" passage="Lu 18:6"><i>v.</i>
6</scripRef>): <i>Hear what the unjust judge saith,</i> how he owns
himself quite overcome by a constant importunity, <i>and shall not
God avenge his own elect?</i> Observe,</p>
<p class="indent" id="Luke.xix-p7">(1.) What it is that they desire and
expect: that God would <i>avenge his own elect.</i> Note, [1.]
There are a people in the world that are God's people, his
<i>elect,</i> his <i>own elect,</i> a choice people, a chosen
people. And this he has an eye to in all he does for them; it is
because they are his <i>chosen,</i> and in pursuance of the choice
he has made of them. [2.] God's own elect meet with a great deal of
trouble and opposition in this world; there are <i>many
adversaries</i> that fight against them; Satan is their great
adversary. [3.] That which is wanted and waited for is God's
preserving and protecting them, and the work of his hands in them;
his securing the interest of the church in the world and his grace
in the heart.</p>
<p class="indent" id="Luke.xix-p8">(2.) What it is that is required of God's
people in order to the obtaining of this: they must <i>cry day and
night to him;</i> not that he needs their remonstrances, or can be
moved by their pleadings, but this he has made their duty, and to
this he has promised mercy. We ought to be particular in praying
against our spiritual enemies, as St. Paul was: <i>For this thing I
besought the Lord thrice, that it might depart from me;</i> like
this importunate widow. Lord, mortify <i>this</i> corruption. Lord,
arm me against <i>this</i> temptation. We ought to concern
ourselves for the persecuted and oppressed churches, and to pray
that God would do them justice, and set them in safety. And herein
we must be very urgent; we must <i>cry</i> with earnestness: we
must <i>cry day and night,</i> as those that believe prayer will be
heard at last; we must <i>wrestle with God,</i> as those that know
how to value the blessing, and will have no nay. God's praying
people are told to <i>give him no rest,</i> <scripRef id="Luke.xix-p8.1" osisRef="Bible:Isa.62.6-Isa.62.7" parsed="|Isa|62|6|62|7" passage="Isa 62:6,7">Isa. lxii. 6, 7</scripRef>.</p>
<p class="indent" id="Luke.xix-p9">(3.) What discouragements they may perhaps
meet with in their prayers and expectations. He may <i>bear long
with them,</i> and may not presently appear for them, in answer to
their prayers. He is <b><i>makrothymon ep autois</i></b>—he
<i>exercises patience towards</i> the adversaries of his people,
and does not take vengeance on them; and he <i>exercises the
patience of his people,</i> and does not plead for them. He <i>bore
long</i> with the <i>cry of the sin</i> of the Egyptians that
oppressed Israel, and with the <i>cry of the sorrows</i> of those
that were oppressed.</p>
<p class="indent" id="Luke.xix-p10">(4.) What assurance they have that mercy
will come at last, though it be delayed, and how it is supported by
what the unjust judge saith: If this widow prevail by being
importunate, much more shall God's elect prevail. For, [1.] This
widow was a <i>stranger,</i> nothing related to the judge; but
God's praying people are his own elect, whom he knows, and loves,
and delights in, and has always concerned himself for. [2.] She was
but <i>one,</i> but the praying people of God are <i>many,</i> all
of whom come to him on the same errand, and agree to ask what they
need, <scripRef id="Luke.xix-p10.1" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19">Matt. xviii. 19</scripRef>. As
the saints of heaven surround the throne of glory with their united
praises, so saints on earth besiege the throne of grace with their
united prayers. [3.] She came to a <i>judge</i> that bade her
<i>keep her distance;</i> we come to a <i>Father</i> that bids us
<i>come boldly to</i> him, and teaches us to cry, <i>Abba,
Father.</i> [4.] She came to an <i>unjust judge;</i> we come to a
<i>righteous Father</i> (<scripRef id="Luke.xix-p10.2" osisRef="Bible:John.17.25" parsed="|John|17|25|0|0" passage="Joh 17:25">John xvii.
25</scripRef>), one that regards his own glory and the comforts of
his poor creatures, especially those in distress, as <i>widows</i>
and <i>fatherless.</i> [5.] She came to this judge purely upon her
own account; but God is himself engaged in the cause which we are
soliciting; and we can say, <i>Arise, O Lord, plead thine</i> own
cause; and <i>what wilt thou do to thy great name?</i> [6.] She had
no friend to speak for her, to add force to her petition, and to
use interest for her more than her own; but we have an <i>Advocate
with the Father,</i> his own Son, who <i>ever lives to make
intercession</i> for us, and has a powerful prevailing interest in
heaven. [7.] She had no promise off speeding, no, nor any
encouragement given her to ask; but we have the golden sceptre held
out to us, are told to ask, with a promise that it shall be given
to us. [8.] She could have access to the judge only at some certain
times; but we may cry to God <i>day and night,</i> at all hours,
and therefore may the rather hope to prevail by importunity. [9.]
Her importunity was provoking to the judge, and she might fear lest
it should set him more against her; but our importunity is pleasing
to God; the prayer of the upright is <i>his delight,</i> and
therefore, we may hope, shall avail much, if it be an effectual
fervent prayer.</p>
<p class="indent" id="Luke.xix-p11">2. He intimates to them that,
notwithstanding this, they will begin to be weary of waiting for
him (<scripRef id="Luke.xix-p11.1" osisRef="Bible:Luke.18.8" parsed="|Luke|18|8|0|0" passage="Lu 18:8"><i>v.</i> 8</scripRef>):
"<i>Nevertheless,</i> though such assurances are given that God
will avenge his own elect, yet, <i>when the Son of man cometh,
shall he find faith on the earth?</i>" The Son of man will come to
<i>avenge his own elect,</i> to plead the cause of persecuted
Christians against the persecuting Jews; he will come in his
providence to plead the cause of his injured people in every age,
and at the great day he will come finally to determine the
controversies of Zion. Now, when he comes, will he find faith on
the earth? The question implies a strong negation: No, he will not;
he himself foresees it.</p>
<p class="indent" id="Luke.xix-p12">(1.) This supposes that it is <i>on
earth</i> only that there is occasion for <i>faith;</i> for sinners
in hell are <i>feeling</i> that which they would not believe, and
saints in heaven are <i>enjoying</i> that which they did
believe.</p>
<p class="indent" id="Luke.xix-p13">(2.) It supposes that <i>faith</i> is the
great thing that Jesus Christ <i>looks for.</i> He <i>looks
down</i> upon the children of men, and does not ask, Is there
innocency? but, <i>Is there faith?</i> He enquired concerning the
faith of those who applied themselves to him for cures.</p>
<p class="indent" id="Luke.xix-p14">(3.) It supposes that if there were faith,
though ever so little, he would discover it, and <i>find it
out.</i> His eye is upon the weakest and most obscure believer.</p>
<p class="indent" id="Luke.xix-p15">(4.) It is foretold that, when Christ comes
to plead his people's cause, he will find but <i>little faith</i>
in comparison with what one might expect. That is, [1.] In general,
he will find but <i>few good people,</i> few that are really and
truly good. Many that have the form and fashion of godliness, but
few that have faith, that are sincere and honest: nay, he will find
little <i>fidelity</i> among men; the <i>faithful fail,</i>
<scripRef id="Luke.xix-p15.1" osisRef="Bible:Ps.12.1-Ps.12.2" parsed="|Ps|12|1|12|2" passage="Ps 12:1,2">Ps. xii. 1, 2</scripRef>. Even to the
end of time there will still be occasion for the same complaint.
The world will grow no better, no, not when it is drawing towards
its period. Bad it is, and bad it will be, and worst of all just
before Christ's coming; the last times will be the most perilous.
[2.] In particular, he will find few that have <i>faith</i>
concerning his coming. When he comes to <i>avenge his own elect</i>
he looks if there be any faith <i>to help</i> and <i>to uphold,</i>
and wonders that there is none, <scripRef id="Luke.xix-p15.2" osisRef="Bible:Isa.59.16 Bible:Isa.63.5" parsed="|Isa|59|16|0|0;|Isa|63|5|0|0" passage="Isa 59:16,63:5">Isa. lix. 16; lxiii. 5</scripRef>. It intimates
that Christ, both in his particular comings for the relief of his
people, and in his general coming at the end of time, may, and
will, delay his coming so long as that, <i>First,</i> Wicked people
will begin to <i>defy it,</i> and to say, <i>Where is the promise
of his coming?</i> <scripRef id="Luke.xix-p15.3" osisRef="Bible:2Pet.3.4" parsed="|2Pet|3|4|0|0" passage="2Pe 3:4">2 Pet. iii.
4</scripRef>. They will challenge him to come (<scripRef id="Luke.xix-p15.4" osisRef="Bible:Isa.5.10 Bible:Amos.5.19" parsed="|Isa|5|10|0|0;|Amos|5|19|0|0" passage="Isa 5:10,Am 5:19">Isa. v. 10; Amos v. 19</scripRef>); and his
delay will harden them in their wickedness, <scripRef id="Luke.xix-p15.5" osisRef="Bible:Matt.24.48" parsed="|Matt|24|48|0|0" passage="Mt 24:48">Matt. xxiv. 48</scripRef>. <i>Secondly,</i> Even his own
people will begin to <i>despair</i> of it, and to conclude he will
never come, because he has passed their reckoning. God's time to
appear for his people is when things are brought to the last
extremity, and when Zion begins to say, <i>The Lord has forsaken
me.</i> See <scripRef id="Luke.xix-p15.6" osisRef="Bible:Isa.49.14 Bible:Isa.40.27" parsed="|Isa|49|14|0|0;|Isa|40|27|0|0" passage="Isa 49:14,Isa 40:27">Isa. xlix. 14;
xl. 27</scripRef>. But this is our comfort, that, when the time
appointed comes, it will appear that the unbelief of man has not
made the promise of God of no effect.</p>
</div><scripCom id="Luke.xix-p15.7" osisRef="Bible:Luke.18.9-Luke.18.14" parsed="|Luke|18|9|18|14" passage="Lu 18:9-14" type="Commentary"/><div class="Commentary" id="Bible:Luke.18.9-Luke.18.14">
<h4 id="Luke.xix-p15.8">The Pharisee and the
Publican.</h4>
<p class="passage" id="Luke.xix-p16">9 And he spake this parable unto certain which
trusted in themselves that they were righteous, and despised
others:   10 Two men went up into the temple to pray; the one
a Pharisee, and the other a publican.   11 The Pharisee stood
and prayed thus with himself, God, I thank thee, that I am not as
other men <i>are,</i> extortioners, unjust, adulterers, or even as
this publican.   12 I fast twice in the week, I give tithes of
all that I possess.   13 And the publican, standing afar off,
would not lift up so much as <i>his</i> eyes unto heaven, but smote
upon his breast, saying, God be merciful to me a sinner.   14
I tell you, this man went down to his house justified <i>rather</i>
than the other: for every one that exalteth himself shall be
abased; and he that humbleth himself shall be exalted.</p>
<p class="indent" id="Luke.xix-p17">The scope of this parable likewise is
prefixed to it, and we are told (<scripRef id="Luke.xix-p17.1" osisRef="Bible:Luke.18.9" parsed="|Luke|18|9|0|0" passage="Lu 18:9"><i>v.</i> 9</scripRef>) who they were whom it was
levelled at, and for whom it was calculated. He designed it for the
conviction of some who <i>trusted in themselves that they were
righteous, and despised others.</i> They were such as had, 1. A
great conceit of themselves, and of their own goodness; they
thought themselves as holy as they needed to be, and holier than
all their neighbours, and such as might serve for examples to them
all. But that was not all; 2. They had a confidence in themselves
before God, and not only had a high opinion of their own
righteousness, but depended upon the merit of it, whenever they
addressed God, as their plea: They <i>trusted in themselves as
being righteous;</i> they thought they had made God their debtor,
and might demand any thing from him; and, 3. They despised others,
and looked upon them with contempt, as not worthy to be compared
with them. Now Christ by this parable would show such their folly,
and that thereby they shut themselves out from acceptance with God.
This is called a <i>parable,</i> though there be nothing of
similitude in it; but it is rather a description of the different
temper and language of those that <i>proudly justify
themselves,</i> and those that <i>humbly condemn themselves;</i>
and their different standing before God. It is matter of fact every
day.</p>
<p class="indent" id="Luke.xix-p18">I. Here are both these addressing
themselves to the duty of prayer at the same place and time
(<scripRef id="Luke.xix-p18.1" osisRef="Bible:Luke.18.10" parsed="|Luke|18|10|0|0" passage="Lu 18:10"><i>v.</i> 10</scripRef>): <i>Two men
went up into the temple</i> (for the temple stood upon a hill)
<i>to pray.</i> It was not the hour of public prayer, but they went
thither to offer up their personal devotions, as was usual with
good people at that time, when the temple was not only the
<i>place,</i> but the <i>medium</i> of worship, and God had
promised, in answer to Solomon's request, that, whatever prayer was
made in a right manner <i>in</i> or <i>towards</i> that house, it
should <i>therefore</i> the rather be accepted. Christ is our
temple, and to him we must have an eye in all our approaches to
God. The <i>Pharisees</i> and the <i>publican</i> both went to
<i>the temple to pray.</i> Note, Among the worshippers of God, in
the visible church, there is a mixture of good and bad, of some
that are accepted of God, and some that are not; and so it has been
ever since Cain and Abel brought their offering to the same altar.
The Pharisee, proud as he was, could not think himself above
prayer; nor could the publican, humble as he was, think himself
shut out from the benefit of it; but we have reason to think that
these went with different views. 1. The Pharisee went <i>to the
temple</i> to pray because it was a <i>public</i> place, more
public than the corners of the streets, and therefore he should
have many eyes upon him, who would applaud his devotion, which
perhaps was more than was expected. The character Christ gave of
the Pharisees, that <i>all their works they did to be seen of
men,</i> gives us occasion for this suspicion. Note, Hypocrites
keep up the external performances of religion only to <i>save</i>
or <i>gain</i> credit. There are many whom we see <i>every day</i>
at the temple, whom, it is to be feared, we shall not see in the
great day at Christ's right hand. 2. The publican went to the
temple because it was appointed to be a <i>house of prayer for all
people,</i> <scripRef id="Luke.xix-p18.2" osisRef="Bible:Isa.56.7" parsed="|Isa|56|7|0|0" passage="Isa 56:7">Isa. lvi. 7</scripRef>.
The Pharisee came to the temple upon a <i>compliment,</i> the
publican upon business; the Pharisee to make his appearance, the
publican to make his request. Now God sees with what disposition
and design we come to wait upon him in holy ordinances, and will
judge of us accordingly.</p>
<p class="indent" id="Luke.xix-p19">II. Here is the Pharisee's address to God
(for a prayer I cannot call it): He <i>stood</i> and <i>prayed thus
with himself</i> (<scripRef id="Luke.xix-p19.1" osisRef="Bible:Luke.18.11-Luke.18.12" parsed="|Luke|18|11|18|12" passage="Lu 18:11,12"><i>v.</i> 11,
12</scripRef>): <i>standing by himself, he prayed thus,</i> so some
read it; he was wholly intent upon himself, had nothing in his eye
but <i>self,</i> his own praise, and not God's glory; or, standing
in some conspicuous place, where he distinguished himself; or,
<i>setting himself</i> with a great deal of state and formality, he
prayed thus. Now that which he is here supposed to say is that
which shows,</p>
<p class="indent" id="Luke.xix-p20">1. That he <i>trusted to himself that he
was righteous.</i> A great many good things he said of himself,
which we will suppose to be true. He was free from gross and
scandalous sins; he was not an <i>extortioner,</i> not a usurer,
not oppressive to debtors or tenants, but fair and kind to all that
had dependence upon him. He was not <i>unjust</i> in any of his
dealings; he did no man any wrong; he could say, as Samuel,
<i>Whose ox or whose ass have I taken?</i> He was <i>no
adulterer,</i> but had possessed his vessel in sanctification and
honour. Yet this was not all; he <i>fasted twice in the week,</i>
as an act partly of temperature, partly of devotion. The Pharisees
and their disciples fasted twice a week, Monday and Thursday. Thus
he glorified God with his body: yet that was not all; he <i>gave
tithes of all that he possessed,</i> according to the law, and so
glorified God with his worldly estate. Now all this was very well
and commendable. Miserable is the condition of those who come short
of the righteousness of this Pharisee: yet he was not accepted; and
why was he not? (1.) His giving God thanks for this, though in
itself a good thing, yet seems to be a mere formality. He does not
say, <i>By the grace of God I am what I am,</i> as Paul did, but
turns it off with a slight, <i>God, I thank thee,</i> which is
intended but for a plausible introduction to a proud vainglorious
ostentation of himself. (2.) He makes his boast of this, and dwells
with delight upon this subject, as if all his business to the
temple was to tell God Almighty how very good he was; and he is
ready to say, with those hypocrites that we read of (<scripRef id="Luke.xix-p20.1" osisRef="Bible:Isa.58.3" parsed="|Isa|58|3|0|0" passage="Isa 58:3">Isa. lviii. 3</scripRef>), <i>Wherefore have we
fasted, and thou seest not?</i> (3.) He <i>trusted</i> to it as a
righteousness, and not only mentioned it, but pleaded it, as if
hereby he had merited at the hands of God, and made him his debtor.
(4.) Here is not one word of prayer in all he saith. He went <i>up
to the temple to pray,</i> but forgot his errand, was so full of
himself and his own goodness that he thought he had need of
nothing, no, not of the favour and grace of God, which, it would
seem, he did not think worth asking.</p>
<p class="indent" id="Luke.xix-p21">2. That he <i>despised others.</i> (1.) He
thought meanly of all mankind but himself: <i>I thank thee that I
am not as other men are.</i> He speaks indefinitely, as if he were
better than any. We may have reason to thank God that we are not as
<i>some men</i> are, that are notoriously wicked and vile; but to
speak at random thus, as if <i>we</i> only were good, and all
besides us were reprobates, is to judge by wholesale. (2.) He
thought meanly in a particular manner of this publican, whom he had
left behind, it is probable, in the court of the Gentiles, and
whose company he had fallen into as he came to the temple. He knew
that he was a publican, and therefore very uncharitably concluded
that he was an <i>extortioner, unjust,</i> and all that is naught.
Suppose it had been so, and he had known it, what business had he
to take notice of it? Could not he <i>say his prayers</i> (and that
was all that the Pharisees did) without reproaching his neighbours?
Or was this a part of his <i>God, I thank thee?</i> And was he as
much pleased with the publican's badness as with his own goodness?
There could not be a plainer evidence, not only of the want of
humility and charity, but of reigning pride and malice, than this
was.</p>
<p class="indent" id="Luke.xix-p22">III. Here is the publican's address to God,
which was the reverse of the Pharisee's, as full of <i>humility</i>
and <i>humiliation</i> as his was of <i>pride</i> and
<i>ostentation;</i> as full of <i>repentance</i> for sin, and
<i>desire</i> towards God, as his was of <i>confidence</i> in
<i>himself</i> and his own righteousness and sufficiency.</p>
<p class="indent" id="Luke.xix-p23">1. He expressed his repentance and humility
in <i>what he did;</i> and his gesture, when he addressed himself
to his devotions, was <i>expressive</i> of great seriousness and
humility, and the proper clothing of a broken, penitent, and
obedient heart. (1.) He <i>stood afar off.</i> The Pharisee
<i>stood,</i> but crowded up as high as he could, to the upper end
of the court; the publican <i>kept at a distance</i> under a sense
of his unworthiness to draw near to God, and perhaps for fear of
offending the Pharisee, whom he observed to look scornfully upon
him, and of disturbing his devotions. Hereby he owned that God
might justly <i>behold him afar off,</i> and send him into a state
of eternal distance from him, and that it was a great favour that
God was pleased to admit him <i>thus nigh.</i> (2.) He <i>would not
lift up so much as his eyes to heaven,</i> much less his
<i>hands,</i> as was usual in prayer. He did <i>lift up his
heart</i> to God in the heavens, in <i>holy desires,</i> but,
through prevailing shame and humiliation, he did not lift up his
eyes in <i>holy confidence</i> and <i>courage.</i> His
<i>iniquities</i> are <i>gone over his head, as a heavy burden,</i>
so that he is <i>not able to look up,</i> <scripRef id="Luke.xix-p23.1" osisRef="Bible:Ps.40.12" parsed="|Ps|40|12|0|0" passage="Ps 40:12">Ps. xl. 12</scripRef>. The dejection of his looks is an
indication of the dejection of his mind at the thought of sin. (3.)
He <i>smote upon his breast,</i> in a holy indignation at himself
for sin: "Thus would I smite this wicked heart of mine, the
poisoned fountain out of which flow all the streams of sin, if I
could come at it." The sinner's heart first smites him in a
penitent rebuke, <scripRef id="Luke.xix-p23.2" osisRef="Bible:2Sam.24.10" parsed="|2Sam|24|10|0|0" passage="2Sa 24:10">2 Sam. xxiv.
10</scripRef>. <i>David's heart smote him.</i> Sinner, what hast
thou done? And then he smites his heart with penitent remorse: <i>O
wretched man that I am?</i> Ephraim is said to <i>smite upon his
thigh,</i> <scripRef id="Luke.xix-p23.3" osisRef="Bible:Jer.31.19" parsed="|Jer|31|19|0|0" passage="Jer 31:19">Jer. xxxi. 19</scripRef>.
Great mourners are represented <i>tabouring upon their breasts,</i>
<scripRef id="Luke.xix-p23.4" osisRef="Bible:Nah.2.7" parsed="|Nah|2|7|0|0" passage="Na 2:7">Nah. ii. 7</scripRef>.</p>
<p class="indent" id="Luke.xix-p24">2. He expressed it <i>in what he said.</i>
His prayer was <i>short.</i> Fear and shame hindered him from
saying much; sighs and groans swallowed up his words; but what he
said was to the purpose: <i>God, be merciful to me a sinner.</i>
And blessed be God that we have this prayer upon record as an
answered prayer, and that we are sure that he who prayed it went to
his house justified; and so shall we, if we pray it, as he did,
through Jesus Christ: "<i>God, be merciful to me a sinner;</i> the
God of infinite mercy be merciful to me, for, if he be not, I am
for ever undone, for ever miserable. God be merciful to me, for I
have been cruel to myself." (1.) He owns himself <i>a sinner</i> by
nature, by practice, guilty before God. <i>Behold, I am vile, what
shall I answer thee?</i> The Pharisee denies himself to be a
<i>sinner;</i> none of his neighbours can charge him, and he sees
no reason to charge himself, with any thing amiss; <i>he is clean,
he is pure from sin.</i> But the publican gives himself no other
character than that of a <i>sinner,</i> a convicted criminal at
God's bar. (2.) He has no dependence but upon the <i>mercy of
God,</i> that, and that only, he relies upon. The Pharisee had
insisted upon the <i>merit</i> of his fastings and tithes; but the
poor publican disclaims all thought of merit, and flies to mercy as
his city of refuge, and takes hold of the horn of that altar.
"Justice condemns me; nothing will save me but mercy, mercy." (3.)
He earnestly prays for the benefit of that mercy: "<i>O God, be
merciful,</i> be <i>propitious, to me;</i> forgive my sins; be
reconciled to me; take me into thy favour; receive me graciously;
love me freely." He comes as a beggar for an alms, when he is ready
to perish for hunger. Probably he repeated this prayer with renewed
affections, and perhaps said more to the same purport, made a
particular confession of his sins, and mentioned the particular
mercies he wanted, and waited upon God for; but still this was the
burden of the song: <i>God, be merciful to me a sinner.</i></p>
<p class="indent" id="Luke.xix-p25">IV. Here is the publican's <i>acceptance
with God.</i> We have seen how differently these two addressed
themselves to God; it is now worth while to enquire how they sped.
There were those who would cry up the Pharisee, by whom he would go
to his house applauded, and who would look with contempt upon this
sneaking whining publican. But 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, penitent, broken-hearted publican
<i>went to his house justified, rather than the other.</i> The
Pharisee thought that if one of them must be justified, and not the
other, certainly it must be he rather than the publican. "No,"
saith Christ, "<i>I tell you,</i> I affirm it with the utmost
assurance, and declare it to you with the utmost concern, <i>I tell
you,</i> it is the publican rather than the Pharisee." The proud
Pharisee goes away, rejected of God; his thanksgivings are so far
from being accepted that they are an <i>abomination;</i> he is
<i>not justified,</i> his sins are not pardoned, nor is he
delivered from condemnation: he is not accepted as righteous in
God's sight, because he is so righteous in his own sight; but the
publican, upon this humble address to Heaven, obtains the remission
of his sins, and he whom the Pharisee would not set <i>with the
dogs of his flock</i> God sets with the <i>children of his
family.</i> The reason given for this is because God's glory is to
<i>resist the proud, and give grace to the humble.</i> 1. Proud
men, who <i>exalt themselves,</i> are <i>rivals with God,</i> and
therefore <i>they shall</i> certainly be <i>abased.</i> God, in his
discourse with Job, appeals to this proof that he is God, that he
<i>looks upon every one that is proud, and brings him low,</i>
<scripRef id="Luke.xix-p25.1" osisRef="Bible:Job.40.12" parsed="|Job|40|12|0|0" passage="Job 40:12">Job xl. 12</scripRef>. 2. Humble men,
who <i>abase themselves,</i> are <i>subject to God,</i> and they
shall be <i>exalted.</i> God has preferment in store for those that
will take it as a favour, not for those that demand it as a debt.
He shall be <i>exalted</i> into the love of God, and communion with
him, shall be exalted into a satisfaction in himself, and exalted
at last as high as heaven. See how the punishment answers the sin:
<i>He that exalteth himself shall be abased.</i> See how the
recompence answers the duty: <i>He that humbles himself shall be
exalted.</i> See also the power of God's grace in bringing good out
of evil; the publican had been a great sinner, and out of the
greatness of his sin was brought the greatness of his repentance;
<i>out of the eater came forth meat.</i> See, on the contrary, the
power of Satan's malice in bringing evil out of good. It was good
that the Pharisee was no extortioner, nor unjust; but the devil
made him proud of this, to his ruin.</p>
</div><scripCom id="Luke.xix-p25.2" osisRef="Bible:Luke.18.15-Luke.18.17" parsed="|Luke|18|15|18|17" passage="Lu 18:15-17" type="Commentary"/><div class="Commentary" id="Bible:Luke.18.15-Luke.18.17">
<h4 id="Luke.xix-p25.3">Christ's Attention to
Children.</h4>
<p class="passage" id="Luke.xix-p26">15 And they brought unto him also infants, that
he would touch them: but when <i>his</i> disciples saw <i>it,</i>
they rebuked them.   16 But Jesus called them <i>unto him,</i>
and said, Suffer little children to come unto me, and forbid them
not: for of such is the kingdom of God.   17 Verily I say unto
you, Whosoever shall not receive the kingdom of God as a little
child shall in no wise enter therein.</p>
<p class="indent" id="Luke.xix-p27">This passage of story we had both in
Matthew and Mark; it very fitly follows here after 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 for them Christ has
<i>blessings in store,</i> the choicest and best of blessings.
Observe here, 1. Those who are themselves blessed in Christ should
desire to have their children also blessed in him, and should
hereby testify the true honour they have for Christ, by their
making use of him, and the true love they have for their children,
by their concern about their souls. They brought to him
<i>infants,</i> very young, not able to go, sucking children, as
some think. None are too little, too young, to bring to Christ, who
knows how to show kindness to them that are not capable of doing
service to him. 2. One gracious touch of Christ's will make our
children happy. They <i>brought infants to him, that he might touch
them</i> in token of the application of his grace and Spirit to
them, for that always makes way for his <i>blessing,</i> which
likewise they expected: see <scripRef id="Luke.xix-p27.1" osisRef="Bible:Isa.44.3" parsed="|Isa|44|3|0|0" passage="Isa 44:3">Isa. xliv.
3</scripRef>. <i>I will first pour my Spirit upon thy seed, and</i>
then <i>my blessing upon thine offspring.</i> 3. It is no strange
thing for those who make their application to Jesus Christ, for
themselves or for their children, to meet with discouragement, even
from those who should countenance and encourage them: <i>When the
disciples saw it,</i> they thought, if this were admitted, it would
bring endless trouble upon their Master, and therefore they
<i>rebuked them,</i> and frowned upon them. The spouse complained
of <i>the watchmen,</i> <scripRef id="Luke.xix-p27.2" osisRef="Bible:Song.3.3 Bible:Song.5.7" parsed="|Song|3|3|0|0;|Song|5|7|0|0" passage="So 3:3,5:7">Cant. iii.
3; v. 7</scripRef>. 4. Many whom the disciples rebuke the Master
invites: <i>Jesus called them unto him,</i> when, upon the
disciples' check, they were retiring. They did not <i>appeal</i>
from the disciples to the Master, but the Master took cognizance of
their despised cause. 5. It is the mind of Christ that <i>little
children</i> should be brought to him, and presented as living
sacrifices to his honour: "<i>Suffer little children to come to me,
and forbid them not;</i> let nothing be done to hinder them, for
they shall be as welcome as any." <i>The promise</i> is <i>to us,
and to our seed;</i> and therefore he that has the dispensing of
promised blessings will bid them welcome to him with us. 6. The
children of those who belong to the kingdom of God do likewise
belong to that kingdom, as the children of freemen are freemen. If
the parents be members of the visible church, the children are so
too; for, if the root be holy, the branches are so. 7. So welcome
are <i>children</i> to Christ that those grown people are most
welcome to him who have in them most of the disposition of children
(<scripRef id="Luke.xix-p27.3" osisRef="Bible:Luke.18.17" parsed="|Luke|18|17|0|0" passage="Lu 18:17"><i>v.</i> 17</scripRef>):
<i>Whosoever shall not receive the kingdom of God as a little
child,</i> that is, receive the benefits of it with humility and
thankfulness, not pretending to merit them as the Pharisee did, but
gladly owning himself indebted to free grace for them, as the
publican did; unless a man be brought to this self-denying frame he
shall <i>in no wise enter</i> into that kingdom. They must receive
the kingdom of God as <i>children,</i> receive their estates by
descent and inheritance, not by purchase, and call it their
Father's gift.</p>
</div><scripCom id="Luke.xix-p27.4" osisRef="Bible:Luke.18.18-Luke.18.30" parsed="|Luke|18|18|18|30" passage="Lu 18:18-30" type="Commentary"/><div class="Commentary" id="Bible:Luke.18.18-Luke.18.30">
<h4 id="Luke.xix-p27.5">Riches a Spiritual
Hindrance.</h4>
<p class="passage" id="Luke.xix-p28">18 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 <i>is</i> good,
save one, <i>that is,</i> 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.   21
And he said, All these have I kept from my youth up.   22 Now
when Jesus heard these things, he said unto him, Yet lackest thou
one thing: sell all that thou hast, and distribute unto the poor,
and thou shalt have treasure in heaven: and come, follow me.  
23 And when he heard this, he was very sorrowful: for he was very
rich.   24 And when Jesus saw that he was very sorrowful, he
said, 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 <i>it</i> said, Who then can be
saved?   27 And he said, The things which are impossible with
men are possible with God.   28 Then Peter said, Lo, we have
left all, and followed thee.   29 And he said unto them,
Verily I say unto you, There is no man that hath left house, or
parents, or brethren, or wife, or children, for the kingdom of
God's sake,   30 Who shall not receive manifold more in this
present time, and in the world to come life everlasting.</p>
<p class="indent" id="Luke.xix-p29">In these verses we have,</p>
<p class="indent" id="Luke.xix-p30">I. Christ's discourse with a ruler, that
had a good mind to be directed by him in the way to heaven. In
which we may observe,</p>
<p class="indent" id="Luke.xix-p31">1. It is a blessed sight to see persons of
distinction in the world distinguish themselves from others of
their rank by their concern about their souls and another life.
Luke takes notice of it that he was a <i>ruler.</i> Few of the
rulers had any esteem for Christ, but here was one that had;
whether a church or state ruler does not appear, but he was one
<i>in authority.</i></p>
<p class="indent" id="Luke.xix-p32">2. The great thing we are every one of us
concerned to enquire after is what we shall do to get to heaven,
<i>what we shall do to inherit eternal life.</i> This implies such
a belief of an eternal life after this as atheists and infidels
have not, such a concern to make it sure as a careless unthinking
world have not, and such a willingness to comply with any terms
that it may be made sure as those have not who are resolvedly
devoted to the world and the flesh.</p>
<p class="indent" id="Luke.xix-p33">3. Those who would inherit eternal life
must apply themselves to Jesus Christ as their <i>Master,</i> their
<i>teaching</i> Master, so it signifies here
(<b><i>didaskale</i></b>), and their <i>ruling</i> Master, and so
they shall certainly find him. There is no learning the way to
heaven but in the school of Christ, by those that enter themselves
into it, and continue in it.</p>
<p class="indent" id="Luke.xix-p34">4. Those who come to Christ as their Master
must believe him to have not only a <i>divine mission,</i> but a
<i>divine goodness.</i> Christ would have this ruler know that if
he understood himself aright in calling him good he did, in effect,
call him <i>God</i> and indeed he was so (<scripRef id="Luke.xix-p34.1" osisRef="Bible:Luke.18.19" parsed="|Luke|18|19|0|0" passage="Lu 18:19"><i>v.</i> 19</scripRef>): "<i>Why callest thou me
good?</i> Thou knowest <i>there is none good but one, that is,
God;</i> and dost thou then take me for God? If so, thou art in the
right."</p>
<p class="indent" id="Luke.xix-p35">5. Our Master, Christ himself, has not
altered the way to heaven from what it was before his coming, but
has only made it more plain, and easy, and comfortable, and
provided for our relief, in case we take any false step. <i>Thou
knowest the commandments.</i> Christ came not to destroy the law
and the prophets, but to establish them. Wouldest thou inherit
eternal life? Govern thyself by the commandments.</p>
<p class="indent" id="Luke.xix-p36">6. The duties of the second table must be
conscientiously observed, in order to our happiness, and we must
not think that any acts of devotion, how plausible soever, will
atone for the neglect of them. Nor is it enough to keep ourselves
free from the gross violations of these commandments, but we must
<i>know these commandments,</i> as Christ has <i>explained them</i>
in his sermon upon the mount, in their extent and spiritual nature,
and so observe them.</p>
<p class="indent" id="Luke.xix-p37">7. Men think themselves <i>innocent</i>
because they are <i>ignorant;</i> so this ruler did. He said,
<i>All these have I kept from my youth up,</i> <scripRef id="Luke.xix-p37.1" osisRef="Bible:Luke.18.21" parsed="|Luke|18|21|0|0" passage="Lu 18:21"><i>v.</i> 21</scripRef>. He knows no more evil of
himself than the Pharisee did, <scripRef id="Luke.xix-p37.2" osisRef="Bible:Luke.18.11" parsed="|Luke|18|11|0|0" passage="Lu 18:11"><i>v.</i> 11</scripRef>. He boasts that he began
<i>early</i> in a course of virtue, that he had continued in it to
this day, and that he had not in any instance transgressed. Had he
been acquainted with the extent and spiritual nature of the divine
law, and with the workings of his own heart,—had he been but
Christ's disciples awhile, and learned of him, he would have said
quite the contrary: "<i>All these have</i> I broken from my youth
up, in thought, word, and deed."</p>
<p class="indent" id="Luke.xix-p38">8. The great things by which we are to try
our spiritual state are how we stand affected to Christ and to our
brethren, to this world and to the other; by these this man was
tried. For, (1.) If we have a true <i>affection to Christ,</i> he
will <i>come and follow him,</i> will attend to his doctrine, and
submit to his discipline, whatever it cost him. None shall inherit
eternal life who are not willing to take their lot with the Lord
Jesus, to follow the Lamb whithersoever he goes. (2.) If he have a
true <i>affection to his brethren,</i> he will, as there is
occasion, <i>distribute to the poor,</i> who are God's receivers of
his dues out of our estates. (3.) If he think meanly of <i>this
world,</i> as he ought, he will not stick at <i>selling what he
has,</i> if there be a necessity for it, for the relief of God's
poor. (4.) If he think highly of the other world, as he ought, he
will desire no more than to have <i>treasure in heaven,</i> and
will reckon that a sufficient abundant recompence for all that he
has left, or lost, or laid out for God in this world.</p>
<p class="indent" id="Luke.xix-p39">9. There are many that have a great deal in
them that is very commendable, and yet they perish <i>for the lack
of some one thing;</i> so this <i>ruler</i> here; he broke with
Christ upon this, he liked all his terms very well but this which
would part between him and his estate: "In this, I pray thee, have
me excused." If this be the bargain, it is no bargain.</p>
<p class="indent" id="Luke.xix-p40">10. Many that are loth to leave Christ, yet
do leave him. After a long struggle between their convictions and
their corruptions, their corruptions carry the day at last; they
are very sorry that they cannot serve God and mammon both; but, if
one must be quitted, it shall be their God, not their worldly
gain.</p>
<p class="indent" id="Luke.xix-p41">II. Christ's discourse with his disciples
upon this occasion, in which we may observe, 1. Riches are a great
hindrance to many in the way to heaven. Christ took notice of the
reluctancy and regret with which the rich man broke off from him.
He <i>saw that he was very sorrowful,</i> and was sorry for him;
but thence he infers, <i>How hardly shall they that have riches
enter into the kingdom of God!</i> <scripRef id="Luke.xix-p41.1" osisRef="Bible:Luke.18.24" parsed="|Luke|18|24|0|0" passage="Lu 18:24"><i>v.</i> 24</scripRef>. If this ruler had had but as
little of the world as Peter, and James, and John had, in all
probability he would have left it, to follow Christ, as they did;
but, having a great estate, it had a great influence upon him, and
he chose rather to take his leave of Christ than to lay himself
under an obligation to dispose of his estate in charitable uses.
Christ asserts the difficulty of the salvation of rich people very
emphatically: <i>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,</i>
<scripRef id="Luke.xix-p41.2" osisRef="Bible:Luke.18.25" parsed="|Luke|18|25|0|0" passage="Lu 18:25"><i>v.</i> 25</scripRef>. It is a
proverbial expression, that denotes the thing to be extremely
difficult. 2. There is in the hearts of all people such a general
affection to this world, and the things of it, that, since Christ
has required it as necessary to salvation that we should sit loose
to this world, it is really very hard for any to get to heaven. If
we must <i>sell all,</i> or break with Christ, <i>who then can be
saved?</i> <scripRef id="Luke.xix-p41.3" osisRef="Bible:Luke.18.26" parsed="|Luke|18|26|0|0" passage="Lu 18:26"><i>v.</i> 26</scripRef>.
They do not find fault with what Christ required as hard and
unreasonable. No, it is very fit that they who expect an eternal
happiness in the other world should be willing to forego all that
is dear to them in this world, in expectation of it. But they know
how closely the hearts of most men cleave to this world, and are
ready to despair of their being ever brought to this. 3. There are
such difficulties in the way of our salvation: as could never be
got over but by pure omnipotence, by that grace of God which is
almighty, and to which that is <i>possible</i> which exceeds all
created power and wisdom. The <i>things which are impossible with
men</i> (and utterly impossible it is that men should work such a
change upon their own spirits as to turn them from the world to
God, it is like <i>dividing the sea,</i> and <i>driving Jordan
back</i>), these things are <i>possible with God.</i> His grace can
work upon the soul, so as to alter the bent and bias of it, and
give it a contrary ply; and it is he that <i>works in us both to
will and to do.</i> 4. There is an aptness in us to speak too much
of what we have left and lost, of what we have done and suffered,
for Christ. This appears in Peter: <i>Lo, we have left all, and
followed thee,</i> <scripRef id="Luke.xix-p41.4" osisRef="Bible:Luke.18.28" parsed="|Luke|18|28|0|0" passage="Lu 18:28"><i>v.</i>
28</scripRef>. When it came in his way, he could not forbear
magnifying his own and his brethren's affection to Christ, in
<i>quitting</i> all to follow him. But this we should be so far
from boasting of, that we should rather acknowledge it not worth
taking notice of, and be ashamed of ourselves that there should
have been any regret and difficulty in the doing of it, and any
hankerings towards those things afterwards. 5. Whatever we have
left, or laid out, for Christ, it shall without fail be abundantly
made up to us in this world and that to come, notwithstanding our
weaknesses and infirmities (<scripRef id="Luke.xix-p41.5" osisRef="Bible:Luke.18.29-Luke.18.30" parsed="|Luke|18|29|18|30" passage="Lu 18:29,30"><i>v.</i> 29, 30</scripRef>): <i>No man has left</i>
the comfort of his estate or relations <i>for the kingdom of God's
sake,</i> rather than they should hinder either his services to
that kingdom or his enjoyments of it, <i>who shall not receive
manifold more in this present time,</i> in the graces and comforts
of God's Spirit, in the pleasures of communion with God and of a
good conscience, advantages which, to those that know how to value
and improve them, will abundantly countervail all their loses. Yet
that is not all; in the world to come they <i>shall receive life
everlasting,</i> which is the thing that the ruler seemed to have
his eye and heart upon.</p>
</div><scripCom id="Luke.xix-p41.6" osisRef="Bible:Luke.18.31-Luke.18.34" parsed="|Luke|18|31|18|34" passage="Lu 18:31-34" type="Commentary"/><div class="Commentary" id="Bible:Luke.18.31-Luke.18.34">
<h4 id="Luke.xix-p41.7">Christ's Suffering Foretold.</h4>
<p class="passage" id="Luke.xix-p42">31 Then he took <i>unto him</i> the twelve, and
said unto them, Behold, we go up to Jerusalem, and all things that
are written by the prophets concerning the Son of man shall be
accomplished.   32 For he shall be delivered unto the
Gentiles, and shall be mocked, and spitefully entreated, and
spitted on:   33 And they shall scourge <i>him,</i> and put
him to death: and the third day he shall rise again.   34 And
they understood none of these things: and this saying was hid from
them, neither knew they the things which were spoken.</p>
<p class="indent" id="Luke.xix-p43">Here is, I. The notice Christ gave to his
disciples of his sufferings and death approaching, and of the
glorious issue of them, which he himself had a perfect sight and
foreknowledge of, and thought it necessary to give them warning of,
that it might be the less surprise and terror to them. Two things
here are which we had not in the other evangelists:—1. The
<i>sufferings</i> of Christ are here spoken of as the <i>fulfilling
of the scriptures,</i> with which consideration Christ reconciled
himself to them, and would reconcile them: <i>All things that are
written by the prophets concerning the Son of man,</i> especially
the hardships he should undergo, <i>shall be accomplished.</i>
Note, The Spirit of Christ, in the Old-Testament prophets,
<i>testified beforehand his sufferings,</i> and <i>the glory that
should follow,</i> <scripRef id="Luke.xix-p43.1" osisRef="Bible:1Pet.1.11" parsed="|1Pet|1|11|0|0" passage="1Pe 1:11">1 Pet. i.
11</scripRef>. This proves that the scriptures are the <i>word</i>
of <i>God,</i> for they had their exact and full accomplishment;
and that Jesus Christ was <i>sent of God,</i> for they had their
accomplishment <i>in him;</i> this was <i>he that should come,</i>
for whatever was <i>foretold</i> concerning the Messiah was
verified in him; and he would submit to any thing for the
fulfilling of scripture, that not one jot or tittle of that should
fall to the ground. This makes the <i>offence of the cross to
cease,</i> and puts an honour upon it. <i>Thus it was written, and
thus it behoved Christ to suffer,</i> thus it became him. 2. The
ignominy and disgrace done to Christ in his sufferings are here
most insisted upon. The other evangelists had said that he should
be <i>mocked;</i> but here it is added, <i>He shall be spitefully
treated,</i> <b><i>hybristhesetai</i></b>—<i>he shall be loaded
with contumely and contempt,</i> shall have all possible reproach
put upon him. This was that part of his sufferings by which in a
spiritual manner he satisfied God's justice for the injury we had
done him in his honour by sin. Here is one particular instance of
disgrace done him, that <i>he was spit upon,</i> which had been
particularly foretold, <scripRef id="Luke.xix-p43.2" osisRef="Bible:Isa.50.6" parsed="|Isa|50|6|0|0" passage="Isa 50:6">Isa. l.
6</scripRef>. But here, as always, when Christ spoke of his
sufferings and death, he foretold his resurrection as that which
took off both the terror and reproach of his sufferings: <i>The
third day he shall rise again.</i></p>
<p class="indent" id="Luke.xix-p44">II. The confusion that the disciples were
hereby put into. This was so contrary to the notions they had had
of the Messiah and his kingdom, such a balk to their expectations
from their Master, and such a breaking of all their measures, that
<i>they understood none of these things,</i> <scripRef id="Luke.xix-p44.1" osisRef="Bible:Luke.18.34" parsed="|Luke|18|34|0|0" passage="Lu 18:34"><i>v.</i> 34</scripRef>. Their prejudices were so strong
that they <i>would not</i> understand them literally, and they
<i>could not</i> understand them otherwise, so that they did not
understand them at all. It was a mystery, it was a riddle to them,
it must be so; but they think it impossible to be reconciled with
the glory and honour of the Messiah, and the design of setting up
his kingdom. This saying was <i>hidden from them,</i>
<b><i>kekrymmenon ap auton</i></b>, it was apocrypha to them, they
could not receive it: for their parts, they had read the Old
Testament many a time, but they could never see any thing in it
that would be <i>accomplished</i> in the disgrace and death of this
Messiah. They were so intent upon those prophecies that spoke of
his glory that they overlooked those that spoke of his
<i>sufferings,</i> which the scribes and doctors of the law should
have directed them to take notice of, and should have brought into
their creeds and catechisms, as well as the other; but they did not
suit their scheme, and therefore were laid aside. Note,
<i>Therefore</i> it is that people run into mistakes, because they
<i>read their Bibles by the halves,</i> and are as partial in the
prophets as they are <i>in the law.</i> They are only for the
<i>smooth things,</i> <scripRef id="Luke.xix-p44.2" osisRef="Bible:Isa.30.10" parsed="|Isa|30|10|0|0" passage="Isa 30:10">Isa. xxx.
10</scripRef>. Thus now we are too apt, in reading the prophecies
that are yet to be fulfilled, to have our expectations raised of
the glorious state of the church in the latter days. But we
overlook its wilderness sackcloth state, and are willing to fancy
that is over, and nothing is reserved for us but the halcyon days;
and then, when tribulation and persecution arise, we do not
<i>understand</i> it, neither <i>know we the things that are
done,</i> though we are told as plainly as can be that <i>through
many tribulations we must enter into the kingdom of God.</i></p>
</div><scripCom id="Luke.xix-p44.3" osisRef="Bible:Luke.18.35-Luke.18.43" parsed="|Luke|18|35|18|43" passage="Lu 18:35-43" type="Commentary"/><div class="Commentary" id="Bible:Luke.18.35-Luke.18.43">
<h4 id="Luke.xix-p44.4">Sight Restored to the Blind.</h4>
<p class="passage" id="Luke.xix-p45">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.   37 And they told him, that Jesus of Nazareth passeth
by.   38 And he cried, saying, Jesus, <i>thou</i> Son of
David, have mercy on me.   39 And they which went before
rebuked him, that he should hold his peace: but he cried so much
the more, <i>Thou</i> Son of David, have mercy on me.   40 And
Jesus stood, and commanded him to be brought unto him: and when he
was come near, he asked him,   41 Saying, What wilt thou that
I shall do unto thee? And he said, Lord, that I may receive my
sight.   42 And Jesus said unto him, Receive thy sight: thy
faith hath saved thee.   43 And immediately he received his
sight, and followed him, glorifying God: and all the people, when
they saw <i>it,</i> gave praise unto God.</p>
<p class="indent" id="Luke.xix-p46">Christ came not only to bring <i>light</i>
to a <i>dark</i> world, and so to set before us the <i>objects</i>
we are to have in view, but also to give <i>sight</i> to blind
<i>souls,</i> and by healing the <i>organ</i> to enable them to
view those objects. As a token of this, he cured many of their
bodily blindness: we have now an account of one to whom he <i>gave
sight</i> near Jericho. Mark gives us an account of one, and names
him, whom he cured <i>as he went out of Jericho,</i> <scripRef id="Luke.xix-p46.1" osisRef="Bible:Mark.10.46" parsed="|Mark|10|46|0|0" passage="Mk 10:46">Mark x. 46</scripRef>. Matthew speaks of two
whom he cured <i>as they departed</i> from Jericho, <scripRef id="Luke.xix-p46.2" osisRef="Bible:Matt.20.30" parsed="|Matt|20|30|0|0" passage="Mt 20:30">Matt. xx. 30</scripRef>. Luke says it was
<b><i>en to eggizein auton</i></b>—<i>when he was near</i> to
Jericho, which might be when he was going out of it as well as when
he was coming into it. Observe,</p>
<p class="indent" id="Luke.xix-p47">I. This poor blind man <i>sat by the
wayside, begging,</i> <scripRef id="Luke.xix-p47.1" osisRef="Bible:Luke.18.35" parsed="|Luke|18|35|0|0" passage="Lu 18:35"><i>v.</i>
35</scripRef>. It seems, he was not only <i>blind,</i> but
<i>poor,</i> had nothing to subsist on, nor any relations to
maintain him; the fitter emblem of the world of mankind which
Christ came to heal and save; they are therefore <i>wretched</i>
and <i>miserable,</i> for they are both <i>poor and blind,</i>
<scripRef id="Luke.xix-p47.2" osisRef="Bible:Rev.3.17" parsed="|Rev|3|17|0|0" passage="Re 3:17">Rev. iii. 17</scripRef>. He sat
begging, for he was blind, and could not work for his living. Note,
Those ought to be relieved by charity whom the providence of God
has any way disabled to get their own bread. Such objects of
charity <i>by the way-side</i> ought not to be overlooked by us.
Christ here cast a favourable eye upon a <i>common beggar,</i> and,
though there are cheats among such, yet they must not therefore be
all thought such.</p>
<p class="indent" id="Luke.xix-p48">II. Hearing the noise of a multitude
passing by, he asked <i>what it meant,</i> <scripRef id="Luke.xix-p48.1" osisRef="Bible:Luke.18.36" parsed="|Luke|18|36|0|0" passage="Lu 18:36"><i>v.</i> 36</scripRef>. This we had not before. It
teaches us that it is good to be <i>inquisitive,</i> and that those
who are so some time or other find the benefit of it. Those who
want their <i>sight</i> should make so much the better use of their
<i>hearing,</i> and, when they cannot see with their own eyes,
should, by <i>asking questions,</i> make use of other people's
eyes. So this blind man did, and by that means came to understand
that Jesus of Nazareth <i>passed by,</i> <scripRef id="Luke.xix-p48.2" osisRef="Bible:Luke.18.37" parsed="|Luke|18|37|0|0" passage="Lu 18:37"><i>v.</i> 37</scripRef>. It is good being in Christ's
way; and, when we have an opportunity of applying ourselves to him,
not to let it slip.</p>
<p class="indent" id="Luke.xix-p49">III. His prayer has in it a great deal both
of faith and fervency: <i>Jesus, thou Son of David, have mercy on
me,</i> <scripRef id="Luke.xix-p49.1" osisRef="Bible:Luke.18.38" parsed="|Luke|18|38|0|0" passage="Lu 18:38"><i>v.</i> 38</scripRef>. He
owns Christ to be the <i>Son of David,</i> the Messiah promised; he
believes him to be Jesus, a Saviour; he believes he is able to help
and succour him, and earnestly begs his favour: "<i>Have mercy on
me,</i> pardon my sin, pity my misery." Christ is a merciful king;
those that apply themselves to him as the <i>Son of David</i> shall
find him so, and ask enough for themselves when they pray, <i>Have
mercy on us;</i> for Christ's mercy includes all.</p>
<p class="indent" id="Luke.xix-p50">IV. Those who are in good earnest for
Christ's favours and blessings will not be put by from the pursuit
of them, though they meet with opposition and rebuke. They who went
along chid him as troublesome to the Master, noisy and impertinent,
and bade him <i>hold his peace;</i> but he went on with his
petition, nay, the check given him was but as a dam to a full
stream, which makes it swell so much the more; he <i>cried the
louder, Thou Son of David, have mercy on me.</i> Those who would
speed in prayer must be importunate in prayer. This history, in the
close of the chapter, intimates the same thing with the parable in
the beginning of the chapter, that <i>men ought always to pray, and
not to faint.</i></p>
<p class="indent" id="Luke.xix-p51">V. Christ encourages poor beggars, whom men
frown upon, and invites them to come to him, and is ready to
entertain them, and bid them welcome: <i>He commanded him to be
brought to him.</i> Note, Christ has more tenderness and compassion
for distressed supplicants than any of his followers have. Though
Christ was upon his journey, yet he stopped and <i>stood,</i> and
<i>commanded him to be brought to him.</i> Those who had checked
him must now lend him their hands to lead him to Christ.</p>
<p class="indent" id="Luke.xix-p52">VI. Though Christ knows all our wants, he
will know them from us (<scripRef id="Luke.xix-p52.1" osisRef="Bible:Luke.18.41" parsed="|Luke|18|41|0|0" passage="Lu 18:41"><i>v.</i>
41</scripRef>): <i>What wilt thou that I shall do unto thee?</i> By
spreading our case before God, with a particular representation of
our wants and burdens, we teach ourselves to value the mercy we are
in pursuit of; and it is necessary that we should, else we are not
fit to receive it. This man poured out his soul before Christ, when
he said, <i>Lord, that I may receive my sight.</i> Thus particular
should we be in prayer, upon particular occasions.</p>
<p class="indent" id="Luke.xix-p53">VII. The prayer of faith, guided by
Christ's encouraging promises, and grounded on them, shall not be
in vain; nay, it shall not only receive an <i>answer of peace,</i>
but of <i>honour</i> (<scripRef id="Luke.xix-p53.1" osisRef="Bible:Luke.18.42" parsed="|Luke|18|42|0|0" passage="Lu 18:42"><i>v.</i>
42</scripRef>); Christ said, <i>Receive thy sight, thy faith hath
saved thee.</i> True faith will produce fervency in prayer, and
both together will fetch in abundance of the fruits of Christ's
favour; and they are then doubly comfortable when they come in that
way, when we are <i>saved by faith.</i></p>
<p class="indent" id="Luke.xix-p54">VIII. The <i>grace of Christ</i> ought to
be thankfully acknowledged, to the <i>glory of God,</i> <scripRef id="Luke.xix-p54.1" osisRef="Bible:Luke.18.43" parsed="|Luke|18|43|0|0" passage="Lu 18:43"><i>v.</i> 43</scripRef>. 1. The poor beggar
himself, that had his sight restored, <i>followed Christ,
glorifying God.</i> Christ made it his business to glorify his
Father; and those whom he healed <i>pleased him</i> best when they
<i>praised God,</i> as those shall <i>please God</i> best who
<i>praise Christ</i> and do him honour; for, in <i>confessing that
he is Lord,</i> we <i>give glory to God the Father.</i> It is for
the <i>glory of God</i> if we <i>follow Christ,</i> as those will
do whose <i>eyes</i> are <i>opened.</i> 2. The <i>people that saw
it</i> could not forbear <i>giving praise to God,</i> who had given
such power to the <i>Son of Man,</i> and by him had conferred such
favours on the <i>sons of men.</i> Note, We must give praise to God
for his mercies to others as well as for mercies to ourselves.</p>
</div></div2>