From: Over 50 Interpreters Explain the Gospel of
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Roland H. Worth, Jr. © 2015
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CHAPTER EIGHTEEN
Books utilized codes at end of chapter.
18:1 Translations
WEB: He also
spoke a parable to them that they must always pray, and not give up,
Young’s: And he spake
also a simile to them, that it behoveth us always to
pray, and not to faint,
Conte (RC): Now he also told
them a parable, that we should continually pray and not cease,
18:1 Introductory note: The logic of using an unjust judge to teach about a just
God [52]. The Greek gives a fictitious character
to the narrative by saying a certain city, a certain judge. That our Saviour
should represent His Father by so unworthy a judge is perplexing, till one
notices that it is a way of contrast that He so represents Him. It is, in this respect, like the parable of
the unneighborly friend (11:5ff.), and analogous to
that of the unjust steward (16:1ff.). To
give the intended lesson of perseverance in prayer under discouragement, Jesus
could not so forcibly have used the image of an earthly judge, upright, and
promptly considerate of the equity of a cause.
But when He shows that such perseverance might overcome the sluggishness
of one most utterly void of piety, justice, and philanthropy—fearing not God,
nor caring for the rights or wrongs and sufferings of men—He had already proved
what power it would have with our just and compassionate God.
And He spake. Literally, "and he spake
also," calls attention to the fact that the parable-teaching immediately
to follow was a continuation of what had preceded. [18]
Not
content with foretelling and describing that perilous period (17:22ff.), He “spake a parable,” to illustrate their duty in the long
waiting for His advent. [52]
a parable unto them. The parable resembles that of the friend who
came at
to this end. To show this. [11]
It
is only here and in verse 9 that the explanation or point of a parable is given
before the parable itself. Both parables
are peculiar to Luke. The duty
inculcated is rather urgent prayer (as in 11:5-13) than that spirit of
unflagging prayer which is elsewhere enforced, 21:36;
1 Thessalonians 5:17; Ephesians 6:28.
“Prayer is the soul’s sincere desire / Uttered, or unexpressed.” [56]
that men ought always to pray. To persevere in the practice of prayer. This is opposed to an inconstant or impulsive
spirit, which makes one or two hurried petitions and ceases. [4]
To
be always praying. His object was not so
much to teach this duty as, assuming it, to show something of the manner and
effect of it. They would be in great
danger of losing heart (
and not to faint. To
relax, to let go, to give in, or to give up, either from cowardice or from
despair. [6]
18:2 Translations
WEB: saying,
"There was a judge in a certain city who didn't
fear God, and didn't respect man.
Young’s: saying, 'A
certain judge was in a certain city -- God he is not fearing, and man he is not
regarding --
Conte (RC): saying: "There
was a certain judge in a certain city, who did not fear God and did not respect
man.
18:2 Saying, there was in a city a judge. According to Deut. xvi.
18,
His office was to punish
wrongdoers, to administer laws, and to do justice to all, especially to the
widow and orphan. Matt.
v. 25. They "judged not for man,"
that is not to favor any person unjustly, "but for the Lord who is with
such in judgment." 2 Chron. xix. 6. Poor, weak, and desolate persons had often no
other resource for justice than the conscience of the judge. God had given the Jewish magistrates frequent
commands to be just to all such. Is. i.
17; Jer. xxi. 12. [4]
The little story is not
improbably taken from life, and doubtless the inferior judges under such a sovereignty as that of the Herods
might afford many instances of carelessness and venality. [56]
which feared not God. Was altogether destitute of
awe of God, and of that reverence which belongs to Him, as our infinite
superior. [9]
neither regarded [respected, ESV] man. Occupying a position of power, in which men could
not injure him, he did not feel any concern as to what they said or thought of him,
and hence, in all his decisions, he was influenced merely by passion or interest. [9]
18:3 Translations
Weymouth: And in the same town was a widow who repeatedly came and
entreated him, saying, "'Give me justice and stop my oppressor.'
WEB: A widow
was in that city, and she often came to him, saying, 'Defend me from my
adversary!'
Young’s: and a widow was in that city, and she was
coming unto him, saying, Do me justice on my opponent,
Conte (RC): But there was a
certain widow in that city, and she went to him, saying, 'Vindicate me from my
adversary.'
18:3 And
there was a widow in that city. One easily impaired and not readily
protected. [24]
In every land the type of the defenceless
poor, and therefore protected specially
by the Mosaic law (Exodus
She
represents Christ’s disciples, His church.
No image could be better suited to express their helplessness and
pitiable state in an unfriendly world, and their absolute dependence on the
equity of the Supreme Judge. [52]
and she came unto him. She
had a right to expect justice done her by the judge, against an oppressor. This was his office and business. [8]
saying, Avenge me of [Get
justice for me from, NKJV] mine adversary. Do me justice against him, so that I may be
free from injuries and annoyance at his hands.
The special nature of her wrongs, whether of dues withheld, or unjust
claims alleged, is left entirely to imagination. [52]
The
technical term ekdikeson implies “settle my
case (so as to free me) from my adversary.”
The same word is found in Romans 12:19; Revelation 6:10. There is a curious parallel in Ecclus 25:14-17, “He will not despise . . . the widow when
she poureth out her complaint. Do not let the tears run down the widow’s
cheeks? And is not her cry against him
that causeth them to fall? . . . The prayer of the humble pierceth
the clouds, and . . . he will not depart till the Most High shall behold to
judge righteously and execute judgment.”
[56]
18:4 Translations
WEB: He
wouldn't for a while, but afterward he said to himself, 'Though I neither fear
God, nor respect man,
Young’s: and he would not for a time, but after
these things he said in himself, Even if God I do not fear, and man do not
regard,
Conte (RC): And he refused to do
so for a long time. But afterwards, he said within himself: 'Even though I do
not fear God, nor respect man, And he refused to do so
for a long time. But afterwards, he said within himself: 'Even though I do not
fear God, nor respect man,
18:4 And he would not for a
while. Probably
this means for a considerable time. It
was his duty to attend to the claims of justice, but this was long delayed. [11]
The judge was unwilling
to redress her wrongs, and put her off and refused to hear her petition. [4]
but afterwards he said within himself. Or thought within himself. How many actions which appear good
have neither the love of God nor that of our neighbor, but
only self-love of the basest kind, for their principle and motive! [9]
He
came to this conclusion, in order to avoid any farther trouble. [4]
Though I fear not God, nor regard man. Neither has any impact on me. Not necessarily because he exalts
impartiality and the search for justice (or he would already have intervened)
but out of arrogant self-centeredness—whose god is getting his own way and his
worship is of the power that lets him do as he wishes. [rw]
18:5 Translations
Weymouth: yet because she annoys me I will give her justice, to prevent her
from constantly coming to pester me.'"
WEB: yet
because this widow bothers me, I will defend her, or else she will wear me out
by her continual coming.'"
Young’s: yet because this widow doth give me
trouble, I will do her justice, lest, perpetually coming, she may plague me.'
Conte (RC): yet because this
widow is pestering me, I will vindicate her, lest by returning, she may, in the
end, wear me out.' "
18:5 Yet because this widow troubleth me. He
has taken no pains to discover whether the woman's cause is right or not, yet
he determines to yield to her request; and his sole reason for doing so is the
fear of being constantly annoyed by her importunity. [9]
I will avenge
her, lest by her continual coming she weary me. Greek, “lest
at last coming she beat me.” For the
last clause the Revision substitutes “wear me out,” but places “bruise” in the
margin as the sense of the Greek. The
Greek word is hard to translate faithfully without an appearance of unbecoming
levity. But our Lord pictures the
unprincipled judge to the life. In the
spirit of mingled impatience and jest, he uses a verb which signifies “to give
one a black eye”; much like our “to beat one black and blue.” In his bantering soliloquy the man supposes
she may do him bodily harm; lest she pound me.
(Vulgate, sugillet
me.) [52]
18:6 Translations
WEB: The Lord
said, "Listen to what the unrighteous judge says.
Young’s: And the Lord said, 'Hear ye what the
unrighteous judge saith:
Conte (RC): Then the Lord said:
"Listen to what the unjust judge said.
18:6 And the Lord said. Unjust
and unfair judges rarely have anything worth listening to but this time
one does! [rw]
Hear what the unjust
judge saith. Give attention to this and derive from
it practical instruction. [11]
This expression indicates that the Lord
paused for a moment that the parable might be fully grasped before he made the
application. [53]
18:7 Translations
Weymouth: And will not God avenge the wrongs of His own People who cry
aloud to Him day and night, although He seems slow in taking action on their
behalf?
WEB: Won't God
avenge his chosen ones, who are crying out to him day and night, and yet he
exercises patience with them?
Young’s: and shall not God execute the justice to
His choice ones, who are crying unto Him day and night --
bearing long in regard to them?
Conte (RC): So then, will not
God grant the vindication of his elect, who cry out to him day and night? Or
will he continue to endure them?
18:7 And shall not God. Jesus bids them contrast the cases: (1) the widow went to a stranger, we to
our Father; (2) the widow was alone, we belong to a mighty multitude who agree
to besiege the Throne in prayer; (3) she went to a forbidding and unjust man,
we to a merciful Father who has asked us to approach; (4) she had no friend to
speak for her, and we have an Advocate with the Father (Matthew Henry). [6]
The argument is simply a
fortiori. Even an unjust and
abandoned judge grants a just petition at last out of base motives when it is
often urged, to a defenceless person for whom he
cares nothing; how much more shall a just and merciful God hear the cry and
avenge the cause of those whom He loves?
[56]
Avenge [give justice to, ESV]. The best
comment is furnished by Revelation 6:9-11.
But the “avenging” is rather the “vindication,” i.e., the deliverance
from the oppressor. [56]
His own elect. People of God--saints,
Christians; so called because God has chosen them to be His. The term is usually given to the true
followers of God in the Scriptures, and is a term of affection, denoting His
great love in choosing them and conferring on them grace and mercy and eternal
life. See 1 Thessalonians 1:4; Colossians
3:12; 1 Peter 1:2; Ephesians 1:4. [11]
See note, Matt. xxiv.
22. The chosen people; Christians. They are called so because they are chosen
out of the Gentile world, by that providence of God which has sent to them the
Church and Gospel. [4]
The argument is what
logic calls from the less to the greater.
If such a man, from mere selfish annoyance at importunity, will do what
is requested, how much more will a holy and righteous God hear the prayers of
His chosen people, ascending by day and by night, for deliverance from
affliction? [52]
Which cry day and night unto Him. I.e., fervently beseech--day and night,
i.e., continually. [9]
Let not the earnestness
which is ascribed to the prayer of God's people in the parable be overlooked. A few
ascriptions of praise and a few acknowledgments of mercies are not the kind of
prayers which are pleasing to God. He
requires heart-prayers, the wellings-up of desires
from souls that feel their sin and their need of a Saviour. It is not "eloquent prayers,"
elaborately carved and polished by the tools of rhetoric for ears refined, that
are pleasing to God. It is not a
harangue addressed to men under the form of prayer to God that He approves,
neither is it "much speaking" or "vain repetitions" that
engage His attention. Do you wish to
pray aright? Unburden your soul at the
gate of His ear. Go with a broken and a
contrite heart. The word of His promise
is, "Whatsoever ye shall ask in my name, believing, ye shall
receive," and "Him that cometh unto me I will in no wise cast
out." [10]
They cry
unceasingly. It is their habit of mind
and life, in public, in their families, and in secret, making all their wants
known unto the Lord. 1
Thess. v. 17; 1 Tim. ii. 8;
Jas. v. 13. [4]
though He bear long with them? A very difficult passage, and interpretations vary greatly.
(1). The verb (Greek) means to be
long-suffering, or to endure patiently. Such is its usual rendering in the New
Testament.
(2). Them (Greek) refers not to the persecutors
of God's elect, but to the elect themselves. The Rev. cuts the
knot by the most literal of renderings:
"and He is long-suffering over them."
(3). The secondary meaning of restraining
or delaying may fairly be deduced from the verb, and explained either
(a) of delaying punishment, or (b) of delaying sympathy or help. [2]
Interpreted as a reference to God delaying punishment of
the wicked to give them the opportunity for reform: With
whom does God bear long? With the
wrong-doers, whose works and words oppress and make life heavy and grievous to
the servants of God; with these who have no claim to consideration will
God bear long. And this announcement
gives us some clue to the meaning of the delay we often experience before we
get an answer to many of our prayers. The
prayer is heard, but God, in the exercise of mercy and forbearance, has
dealings with the oppressors. It were
easy for the Almighty to grant an immediate answer, but only at the cost often
of visiting some of the oppressors with immediate punishment, and this is not
his way of working. God bears long
before his judgments swift and terrible are sent forth. This has ever been his way of working with
individuals as with nations. Was it not
thus, for instance, that he acted towards
18:8 Translations
WEB: I tell
you that he will avenge them quickly. Nevertheless, when the Son of Man comes,
will he find faith on the earth?"
Young’s: I say to you, that He will execute the
justice to them quickly; but the Son of Man having come, shall he find the
faith upon the earth?'
Conte (RC): I tell you that he
will quickly bring vindication to them. Yet truly, when the Son of man returns,
do you think that he will find faith on earth?"
18:8 I tell you that He will avenge them speedily. Not suddenly but shortly, soon. The set time to favor them will soon
arrive--as soon as needful--though to man's impatience it seems to be long
delay. So was it with the sisters at
Bethany (John 11) and with the Syrophenician woman
and with the disciples on the sea, to whom he came only at the fourth or last
watch. [8]
Or: It means that God will act in accordance with
his servant's prayer, not soon, but suddenly; sure and sudden at the
crisis the action of Divine providence comes at the last "as a thief in
the night." [18]
Nevertheless. Notwithstanding this. Though this is true that God shall avenge His
elect, yet will He find His elect faithful, expecting Him? The danger is not that God will be
unfaithful. The danger is that His
afflicted people will be discouraged; will not persevere in prayer; will not
continue to have confidence in Him; and will be, under heavy trials, sinking
into despondency. [11]
when the son of Man cometh. Either in His second coming when the dead are raised or in His earlier
comings in temporal judgment, such as on
shall He find faith. The
word "faith" is sometimes taken to denote the whole of religion; and
it has been understood in this sense here.
But there is a close connection in what Christ says and it should be
understood as referring to what He said before.
The truth that He had been teaching was that God would deliver His
people from their calamities. He asks
them here, whether, when He came, he should find this faith, or a belief
of this truth about His followers?
Would they be found preserving in prayer and believing that God
would yet avenge them.
This is not to be understood, therefore, as affirming that when Christ
comes to judgment there will be few Christians, and the world be overrun with
wickedness. That may be true; but
it is not the truth taught here. [11]
on the earth? The land--referring particularly to the
18:9 Translations
Weymouth: And to some who relied on themselves as being righteous men,
and looked down upon all others, He addressed this parable.
WEB: He spoke
also this parable to certain people who were convinced of their own
righteousness, and who despised all others.
Young’s: And he spake
also unto certain who have been trusting in themselves that they were
righteous, and have been despising the rest, this simile:
Conte (RC): Now about certain
persons who consider themselves to be just, while disdaining others, he told
also this parable:
18:9 And He spake
this parable. With this parable, "the Pharisee and the publican,'' Luke
concludes his memories of the last journeyings toward
unto certain. It applied to some of the bystanders, but was
useful to all. The first parable taught
the use of constant prayer; this illustrates the proper manner of it, that it be with humility. [4]
To
what class, sect, or party, they belonged, or whether to any one class, is not
told us. It is, considering the
commonness of unreasonable self-esteem, well left applicable equally to
disciples and unbelievers, Pharisees and publicans. [52]
which trusted in themselves that they were righteous. The word
“righteous” is used in its ordinary, Old Testament sense, meaning, “conformed
to the will of God,” and so entitled to His favor. Whoever thinks He already stands well enough
in the sight of God, and needs no repentance and spiritual renewal, belongs to
the kind of people here intended. [52]
See 16:15; Philippians
3:4; 2 Corinthians 1:9. The Jewish words
Jashar, “the upright man,” and Tsaddik, “just,” expressed their highest moral
ideal; but they made their uprightness and justice consist so much in attention
to the ceremonial minutiae of the Levitic Law, and
rigid externalism to engrossed their thoughts, that they had lost sight of
those loftier and true ideals of charity which the Prophets had continually set
before them. This fetish-worship of the
letter, this scrupulosity about trifles, tended only to self-confidence and
pride. It had long been denounced in
Scripture. “There is a generation that
are pure in their own eyes, and yet is not washed from their filthiness,”
Proverbs 30:12; “which say, Stand by thyself, come not near to me; for I am
holier than thou. These are a smoke
in my nose, a fire that burneth all the day,” Isaiah lxv. 5. This is the
sort of “faith” which the Son of Man shall find on the earth—men’s faith in
themselves! [56]
and despised others. Others who were not as externally righteous as themselves. [11]
Literally, “set all
others at naught.” The next step to the
opinion that one is as good as is necessary, is spiritual pride. Pride is essentially the disparagement of
others in comparison with oneself. So
this clause is only the other face of the same medal. [52]
The
word “despise” means “treat as nothing,” regard as mere ciphers,” Romans 14:3,
10. The Rabbis intended the most highflown designations for each other, such as “Light of
WEB: "Two
men went up into the temple to pray; one was a Pharisee, and the other was a
tax collector.
Young’s: 'Two men went up to the temple to pray,
the one a Pharisee, and the other a tax-gatherer;
Conte (RC): "Two men
ascended to the temple, in order to pray. One was a Pharisee, and the other was
a tax collector.
The
to pray. The stated hours of prayer were
The
the one a
Pharisee, and the other a publican. The two represent the extremes of Jewish
social and religious life. [53]
In depth: Prayers in
the Talmud that reflect the Pharisaic sense of superiority [38]. Although it may not be
necessary, yet one or two quotations will help to show how truly this picture
of the Pharisee was taken from life.
Thus, the following prayer of a Rabbi is recorded, "I thank Thee, O
Lord my God, that Thou hast put my part with those who sit in the Academy, and
not with those who sit at the corners (moneychangers and traders). For I rise early and they rise early: I rise early to the words of the Law, and
they to vain things. I labor and they labor: I labor and receive a reward,
they labor and receive no reward. I run
and they run: I run to the life of the
world to come, and they to the pit of destruction" (Ber
28b).
Even
more closely parallel is this thanksgiving, which a Rabbi puts into the mouth
of
Weymouth: The Pharisee, standing erect, prayed as follows by himself:
"'O God, I thank Thee that I am not like other people--I am not a thief
nor a cheat nor an adulterer, nor do I even resemble this tax-gatherer.
WEB: The
Pharisee stood and prayed to himself like this: 'God,
I thank you, that I am not like the rest of men, extortioners,
unrighteous, adulterers, or even like this tax collector.
Young’s: the Pharisee having stood by himself,
thus prayed: God, I thank Thee that I am not as the rest of men, rapacious,
unrighteous, adulterers, or even as this tax-gatherer;
Conte (RC): Standing, the
Pharisee prayed within himself in this way: 'O God, I give thanks to you that I
am not like the rest of men: robbers, unjust, adulterers, even as this tax
collector chooses to be.
and prayed.
That is, he boasted; for in reality he only, with a slight phrase of thanks,
told God how good he was. He praised
rather than prayed; and praised himself rather than God. In fact, he really omitted to pray at
all. As if he had no sin, he asked no
forgiveness. As if he had no defect or
weakness, he asked no divine aid. As if
he had no wants, he asked no favours. Under the form of thanks, he (1) enumerates
the bad things that the rest of men are, but he is not; (2) enumerates the good
things he does. And there he
closes. [14]
thus with himself.
Some have proposed to render this, "Stood by himself" and prayed. In this way it would be characteristic of the
sect of the Pharisees, who dreaded the contact of others as polluting, and who
were disposed to say to all, Stand by yourselves. The Syriac so
rendered it. But it is doubtful whether
the Greek will allow this construction.
If not, it means he said over to himself what he had done, and what was the ground on which he expected the favor of God. [11]
As internal prayer: "Stood by himself"
and prayed there. This he may have done,
as was their taste and habit. Or--he
prayed thus with himself--i.e., as he would not have prayed aloud. See Mark 14:4 and
As egotistical external prayer: This man did not pray with himself in the
sense of praying internally or secretly, that nobody might hear him, but it was
one of his main designs that everybody should hear him. He spoke for himself, for his own
satisfaction, and with much complacency of heart. [9]
One reconstruction of how these various aspects of the
Pharisee’s prayer tied together to reinforce his self-confident arrogance: Standing
was the ordinary Jewish attitude of prayer (1 Kings 8:22; Mark 11:25), but the
word statheis (which is not used of the
Tax-gatherer) seems to imply that he stood by himself to avoid the
contaminating contact of the “people of the earth,” and posed himself in a
conspicuous attitude (Matthew 6:5), as well as “prayed with himself” as the
words are perhaps rightly rendered. He
was “a separatist in spirit as in name,” Trench. (Pharisee from Pharash,
“to separate.”) [56]
God, I thank Thee. It was not wrong in the Pharisee to begin his
prayer as he did. It is right to thank
God. (See Ps. ciii.) It was the proud, boastful spirit of the Pharisee, that made his thank-offering vain. [9]
See the strong
denunciation of such insolent self-sufficiency in Revelation 3:17, 18. [56]
that I am not as
other men are. How closely drawn from the life is this
picture of a Pharisee will be seen by a comparison of the prayer here with the
prayer of a rabbi contained in the Talmud.
When Rabbi Nechounia Ben Hakana
left his school, he used to say, "I thank thee, O Eternal, my God, for
having given me part with those who attend this school instead of running
through the shops. I rise early like
them, but it is to study the Law, not for futile ends. I take trouble as they
do, but I shall be rewarded, and they will not.
We run alike, but I for the future life, while they will only arrive at
the pit of destruction" (from the treatise 'Berachath'). [18]
other men. Lit., the rest of men. A Jewish saying is quoted that a true Rabbin ought to thank God every day of his life; 1, that he
was not created a Gentile; 2, that he was not a plebeian; 3, that he was not
born a woman. [2]
extortioners, unjust, adulterers. Or was he really
so innocent?—A concise argument:
He judges himself by outward acts and formal observances, rather than by
inward purity; probably he had kept himself clear of the sins he mentions by
means of limitations of divine commandments.
The Pharisees as a class did practice extortion (Matthew
A more detailed argument: Could he, in any real sense, have made out
even this claim to be free from glaring crimes?
His class at any rate are charged by Christ with being “full of
extortion” (Matthew
extortioners. [Those] who take away the
goods of others by force and violence. It means, also, those who take
advantage of the necessities of others, the poor and the oppressed, and extort
their property. [11]
unjust. They who are not fair and honest in their
dealings; who get the property of others by
fraud. They are distinguished from extortioners because they who are unjust may have the appearance
of honesty; in the other case there is not.
[11]
adulterers. Because
he had never done such or because he used his “reasoning” talents to
prove that in his particular case the condemnations of such were never
intended to apply? [rw]
Or even as this publican.
Self-exultation ends in insulting his neighbor. [2]
Or: It
is hard to think that a Pharisee would acknowledge anything good in a publican;
but, perhaps, the fact that the latter is found in the house of prayer, at the
proper hour, is allowed some weight in his favor. That is the more charitable view of the
Pharisee’s meaning. [Hence] it may be
understood: I thank thee that I am not
as bad as even this publican, not to say extortioners,
etc. [52]
WEB: I fast
twice a week. I give tithes of all that I get.'
Young’s: I fast twice in the week, I give tithes
of all things -- as many as I possess.
Conte (RC): I fast twice between
Sabbaths. I give tithes from all that I possess.'
The religion of the Pharisee consisted in
two things: first, that he did no injury to others;
and, secondly, that he attended faithfully to the external duties of piety. Having stated the first part of it, he
proceeds now to state positively what he did. [11]
I give tithes. He braggingly made a gift of that which he was bound to pay. [54]
of all that I possess. A
tenth part, or tithe, of the crops and the cattle was required by the law of Moses (Numbers
The law commanded only
to tithe the fruit of the field and produce of the cattle (Num. xviii. 21;
Deut. xiv. 22; Lev. xxvii. 20), but he tithed mint and cummin
(Matt. xxiii. 23), all that came into his possession, probably not
capital but income, down to the trifles on which there was question, even in
the Jewish schools, whether it was needful to tithe them or not. (Hos.
xii. 8.) To fast is right, and to
give tithes is right, but this Pharisee spoiled all he had done by his proud and
self-righteous pretensions. [9]
What is left out of the prayer: The fact that he does not say a word about
his sins shews how low was his standard. “He that covereth his sins shall not prosper,” Proverbs 28:13. He was clothed with phylacteries and fringes,
not with humility, 1 Peter 5:5. A
Talmudic treatise, the Berachoth, furnishes us
with a close analogy to the prayer of the Pharisee in that of Rabbi Nechounia Ben Hakana, who on
leaving his school used to say, “I thank thee, O Eternal, my God, for having
given me part with those who attend this school instead of running through the
shops. I rise early like them, but it is
to study the Law, not for futile ends. I
take trouble as they do, but I shall be rewarded, and they will not; we run
alike, but I for the future life, while they will only arrive at the pit of
destruction.” [56]
Weymouth: "But the
tax-gatherer, standing far back, would not so much as lift his eyes to Heaven,
but kept beating his breast and saying, "'O God, be reconciled to me,
sinner that I am.'
WEB: But the
tax collector, standing far away, wouldn't even lift up his eyes to heaven, but
beat his breast, saying, 'God, be merciful to me, a sinner!'
Young’s: 'And the tax-gatherer, having stood afar
off, would not even the eyes lift up to the heaven, but was smiting on his
breast, saying, God be propitious to me -- the sinner!
Conte (RC): And the tax
collector, standing at a distance, was not willing to even lift up his eyes to
heaven. But he struck his chest, saying: 'O God, be merciful to me, a sinner.
Some explain, from the
sanctuary; others, from the Pharisee. [2]
would not lift up so much as his eyes
unto heaven. Conscious of his guilt.
He felt that he was a sinner; and shame and sorrow prevented his looking
up. Men who are conscious of guilt
always fix their eyes on the ground. [11]
He was bowed down with
shame and remorse,--was in such real trouble that he felt unworthy to look
toward the place where God's honor dwelt.
[4]
Scriptural basis for this attitude: The Jew usually stood with arms outspread,
the palms turned upwards, as though to receive the gifts of heaven, and the
eyes raised. “Unto Thee lift I up mine
eyes,” Psalms 123:1, 2; but on the other hand, “Mine iniquities have taken such
hold upon me that I am not able to look up,” Psalms 40:12; “O my God, I am
ashamed blush to lift up my face to thee, my God: for our iniquities are increased over our
head, and our trespass is grown up unto the heavens,” Ezra 9:6. [56]
but smote upon his breast. An expression of grief and
anguish in view of his sins. [11]
A
natural gesture, which the heart dictates to all men. It was a proof of the sincerity of his grief,
and an open confession of it. [4]
For this custom of
expressing grief, see
saying, God be merciful to me. The word for “be merciful” means “be
propitiated” as in Hebrews 2:17. [56]
The prayer of
the publican was totally different from that of the Pharisee. He made no boast of his own righteousness
towards God or man. He felt that he was
a sinner and, feeling it, was willing to acknowledge it. This is the kind of prayer that will be
acceptable to God. When we are willing
to confess and forsake our sins, we shall find mercy. [11]
The verb rendered “be
merciful,” found elsewhere in the New Testament only once, signifies “be thou
propitiated,” and implies the need of expiation, in order to [have] reconciliation
with God. We cannot say that the Saviour meant to make the publican distinctly conscious of
this meaning, but a word is ascribed to him which carries the feeling of
it. He certainly might have thought of
the sacrificial significance of the offerings connected with the hour of
evening prayer (1:9-10). And that was all the publican’s prayer.
Unlike the effusion of the Pharisee, it was all prayer[--and no bragging].
[52]
a sinner. The Greek words rendered a sinner,
literally signify
"the sinner," that is, "the great sinner." [9]
He
speaks of himself as the chief of sinners, 1 Timothy
1:15. [56]
WEB: I tell
you, this man went down to his house justified rather than the other; for
everyone who exalts himself will be humbled, but he who humbles himself will be
exalted."
Young’s: I say to you, this one went down declared
righteous, to his house, rather than that one: for every one who is exalting himself shall be humbled, and he who is humbling himself
shall be exalted.'
Conte (RC): I say to you, this
one descended to his house justified, but not the other. For everyone who
exalts himself will be humbled; and whoever humbles himself will be
exalted."
this man went down
to his house. Spiritually,
“down” from the center of worship to the everyday place where he dwelt. Literally as well, “down” from the
justified. I.e., accepted and approved in the sight of
God. [9]
Forgiven, accepted,
comforted. God pardoned him and had
mercy upon him, sinner as he was. God
loved him and gave him grace, not because he was a sinner, but because he
distrusted himself, and had that loving faith in the Divine mercy, that he
believed it would reach and save even such a wretch as he was. He was certain, with such feelings, to turn
away from sin, and purpose a new life, and was mercifully loved by God, as if
he had never been the sinner he was. [4]
rather than the other. The
difference between the two men was one only saw his virtues—notably defined as
what he did not do rather than what he did do—while the sinner
was all too aware of his moral lapses.
It would be startling if the sinner did not have his own virtues
he could have cited since few alive are without some positive
characteristics. But however few or many
they may have been, he was fully aware that without Divine forgiveness all those
virtues were worthless in God’s sight. [rw]
for every one that
exalteth himself. Above his or her own actual character in God’s eyes. [rw]
shall be abased
[humbled, NKJV]; and he that humbleth himself shall
be exalted. One is
humble voluntarily; the other is not.
The conceited and self-centered will be exposed and his pretensions
shattered. The carefully sculptured
reputation for “righteousness” will be seen as nothing more than the empty
words and mediocre pretense of a half-competent actor on the stage. In contrast, the person who has cultivated
the lifestyle of humility rather than arrogance, that is the one whose
rewards and praise will be such that his true value is “exalted.” He had been a “nobody” in the sight of
the world; now he was one of the V.I.P.s. [rw]
Weymouth: On one occasion people also brought with them their infants,
for Him to touch them; but the disciples, noticing this, proceeded to find
fault with them.
WEB: They were
also bringing their babies to him, that he might touch them. But when the
disciples saw it, they rebuked them.
Young’s: And they were bringing near also the
babes, that he may touch them, and the disciples having seen did rebuke them,
Conte (RC): And they were
bringing little children to him, so that he might touch them. And when the
disciples saw this, they rebuked them.
It seems to have been a
custom of Jewish mothers to carry their babes to eminent Rabbis for their
blessing; naturally therefore these mothers would bring their children and
babes to Jesus. See Matthew 19:13-15;
Mark
That He would touch
them. So Mark. Matthew has
"lay his hands on them and pray."
[2]
(See Matt. xix.
13.) It was customary among the Jews,
when one prayed for another who was present, to lay his hands upon the person's
head. (Genesis 18:14; Matt. ix. 18; Acts
vi. 6, ciii. 17.)
This imposition of hands was practiced especially in paternal
blessing. (Gen. xlviii.
14-10.) [9]
Our
Lord thus sanctifies the bond of marriage and its offspring. It was a silent but powerful reply to the
mistaken inference which his disciples had drawn from his words. They had said, "It is not good to
marry" (Matthew
It
is quite possible that they weren’t really sure what special benefit
this would bring. But here was a
brilliant teacher that shredded the “logic” of the prestigious and who could
instantaneously heal the sick and even raise the dead. It would be impossible for anyone but the
most callous to avoid concluding that some benefit must be
conveyed. [rw]
but when His disciples saw it, they rebuked them. Spoke chidingly, to prevent them from
carrying out their purpose. The
disciples probably thought it wrong that the time of their Lord should be taken
up about women and little children. It
was beneath His dignity, and likely to diminish the honor in which they would
wish Him to be held. [52]
Repeatedly the
disciples thus interposed to save annoyance and interruption to their Master;
but, as the result showed, always against the mind [preference] of Christ
(Matthew
In-depth: Difficulties of using these verses as proof of
the desirability of infant baptism [52]. The attempt to draw any direct authority for
infant baptism from this passage, has long been given
up by scholars. The absolute lack of all
proper ground for that practice is indicated, however, in the way even so
excellent a commentator as Van Oosterzee still
strives to draw some warrant from these verses.
“The desire of the mothers to see their children blessed by Jesus sprang
from a similar feeling of need [to that] from which afterward the baptism of
children proceeded.”
But
the baptism of children is a sacrament, in the view of all Pedobaptist
theologians; and does a sacrament proceed from the wish of mothers? Rather, as they (Protestants, at least) tell
us, from express divine appointment, recorded in the Scripture.
Van
Oosterzee proceeds:
“The Saviour, who approved the first named
wish, would, if asked about it, undoubtedly not stand in the way of the
latter.” The “undoubtedly” is surely too
strong. If it were certain that the Saviour was favorable to infant baptism, why did He not say
it or have it said? If the idea be that
He would now consent to it, if asked, it is amazing that one aware of the
innumerable and expressible evils which have obviously cursed His cause in
consequence of it, should dream of such a thing.
WEB: Jesus
summoned them, saying, "Allow the little children to come to me, and don't
hinder them, for the
Young’s: and Jesus having called them near, said,
'Suffer the little children to come unto me, and forbid them not, for of such
is the reign of God;
Conte (RC): But Jesus, calling
them together, said: "Allow the children to come to me, and do not be an
obstacle to them. For of such is the
Or: Either
addressing the little ones directly, in tones of gentle invitation, or bidding
the parents to bring them. [52]
and said, Suffer. See
on Matt. xix. 14. Only Mark notes the
taking in His arms. [2]
little
children to come unto Me. In polemic theology, Christ’s reception and
blessing of the little children is pleaded as a warrant for infant
baptism. The most that can be said,
however, is that if authority for such baptism were clearly established
upon other scriptural grounds, this passage would not be out of harmony with
it. Of course, there is no baptism here,
and no hint of any; and I think it unfortunate that this tender incident was
ever transferred to the arena of controversy---especially as the lesson which
the Savior draws from it is of so different a character. [3]
It
seems extremely probable that, if the disciples had not interfered, Jesus would
have simply granted the request of the mothers, and we should have heard little
of it. The following account is rather a
lesson to the disciples, than a judgment concerning the state of
children. The use of a word appropriate
to babes, and of another denoting little children, to
the same persons, shows that they were of various ages, from earliest
infancy up. [52]
forbid. The
term means, more [specifically], hinder or prevent. [8]
them not for of such is the
Or: The
kingdom belongs to little children--they are in it through grace, and will be
kept in it unless they willfully reject Christ's gospel. [6]
WEB: Most
certainly, I tell you, whoever doesn't receive the
Young’s: verily I say to you, Whoever may not
receive the reign of God as a little child, may not enter into it.'
Conte (RC): Amen, I say to you,
whoever will not accept the
shall in no wise
enter therein. This generalizes the preceding statement, and
shows, not that mere child-likeness guarantees membership in Christ’s kingdom;
but that, without that teachableness, humility,
trust, and obedience, no one can have part or lot therein. Thus it explains how multitudes of excellent
people, as the world judges, naturally remain aloof from connection with
Christ. [52]
WEB: A certain
ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal
life?"
Young’s: And a certain ruler
questioned him, saying, 'Good teacher, what having done -- shall I inherit life
age-during?'
Conte (RC): And a certain leader
questioned him, saying: "Good teacher, what should I do to possess eternal
life?"
There is no appearance of a
desire to “tempt” Jesus, as in a somewhat similar case (
asked Him,
saying, Good Master. This title was an impropriety, almost an impertinence; for the title “good” was never addressed to
Rabbis by their pupils. Therefore to
address Jesus thus was to assume a tone almost of patronage. Moreover, as the young Ruler did not look on
Jesus as divine, it was to assume a false standpoint altogether. [56]
What shall I do to inherit eternal life? He
was eager to know, and probably expected some new rules, some points of minute
external observance, which he would gladly learn and practice. Instead, Jesus mentions one or two of the commonest
and most commonplace commandments, forbidding murder, lust, theft, lying, and
so forth. He wished to show the young
ruler that there were depths of fulfillment even in these simple commands which
he had never dreamed of. [6]
eternal life. His question concerning eternal life
indicates that he was a Pharisee, and he evidently represented the noblest phase of this religious party. He had followed out the precepts of the best
rabbinic schools of his day, but there was
something lacking, he felt, and the influence of the Master's words led him to
take this question point-blank to the famous Teacher. [18]
WEB: Jesus
asked him, "Why do you call me good? No one is good, except one--God.
Young’s: And Jesus said to him, 'Why me dost thou call good? no one is
good, except One -- God;
Conte (RC): Then Jesus said to
him: "Why do you call me good? No one is good except God alone.
none is good save one, that is, God. Did our Lord mean then to teach that God only
ought to be called "good?"
Impossible; for that had been to contradict all Scripture teaching and
His own too: Psalms 112:5; Matthew
25:21; Titus 1:8. Unless therefore we
are to ascribe captiousness to our Lord, he could have had but one object--to
raise the youth's ideas of Himself, as not to be
classed merely with other "good masters," and declining to receive
this title apart from the "One" who is essentially and only
"good." This indeed is but
distantly hinted; but unless this is seen in the background of our Lord's
words, nothing worthy of Him can be made out of them. [16]
If, as Socinians allege, Jesus here denies that He is God,
He also denies that He is good. [9].
WEB: You know
the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,'
'Don't give false testimony,' 'Honor your father and your mother.'"
Young’s: the commands thou hast known: Thou mayest not commit adultery, Thou mayest
do no murder, Thou mayest not steal, Thou mayest not bear false witness, Honour
thy father and thy mother.'
Conte (RC): You know the
commandments: You shall not kill. You shall not commit adultery. You shall not
steal. You shall not give false testimony. Honor your father and mother."
Do not commit
adultery, Do not kill, Do not steal, Do not bear false
witness, Honour thy father and thy mother. Notice that Jesus refers him only to commandments
“of the second table,” enjoining duties to fellow-men. Some judge this to have been because He
thought reflection on these would suffice to convict him of sin. How much, then would he be humbled in view of
deficiencies of obedience and love toward God?
But as it is a common fact that Jesus and His apostles, in summarizing
the Law, confine themselves to the commandments of this class, we may suppose
that it was because men could more easily test themselves by these than by the
profounder, more spiritual requirements of Godlike love. [52]
WEB: He said,
"I have observed all these things from my youth up."
Young’s: And he said, 'All these I did keep from
my youth;'
Conte (RC): And he said, "I
have kept all these things from my youth."
all these have I kept. From the statement of Mark (x. 21), Jesus
beholding him, loved him, it seems probable that the young man, in
expressing himself as in this verse, did not mean to make a self-righteous
boast, but to say that he knew the will of God as contained in the law, and
that he had directed his life generally according to that law. Otherwise we should hardly be told that Jesus
loved him, except as He loves all mankind. He would hardly have felt a special interest
in him. [9]
Or, a less complimentary interpretation: There
seems to have been an accent of extreme surprise in his reply. “You bid me not be a thief, adulterer, murderer! For whom do
you take me? I am no criminal. These I kept since I was a
child.” And then he added, “what lack I yet?” (Matthew
from my youth up. There
was no “sowing wild oats” for him. He
had recognized the behavioral style that should characterize a worshipper of
God and had followed it since he was a young man. [rw]
Weymouth: On receiving this answer Jesus said to him, "There is
still one thing wanting in you. Sell everything you possess and give the money
to the poor, and you shall have wealth in Heaven; and then come, follow
me."
WEB: When
Jesus heard these things, he said to him, "You still lack one thing. Sell
all that you have, and distribute it to the poor. You will have treasure in
heaven. Come, follow me."
Young’s: and having heard these things, Jesus said
to him, 'Yet one thing to thee is lacking; all things -- as many as thou hast
-- sell, and distribute to the poor, and thou shalt
have treasure in heaven, and come, be following me;'
Conte (RC): And when Jesus heard
this, he said to him: "One thing is still lacking for you. Sell all the
things that you have, and give to the poor. And then you will have treasure in
heaven. And come, follow me."
sell all that thou
hast, and distribute unto the poor, and thou shalt
have treasure in heaven. A unique requirement expressly given to this
man alone, of all with whom Christ discoursed about salvation, can not convey
the absolute and general condition of salvation. It was given to him as suited to make plain
what he lacked in moral perfection (Matthew
and come, follow
me.
Quite probably Christ desired him to give himself to the ministry of the
gospel, as Peter and Andrew, James and John had done—leaving all. We can easily imagine that he would, thus
proved, have made a useful laborer in God’s harvest. It will be noticed that this consecration of
his worldly goods to charity was not itself to be a saving act. It was only preparatory to that course of
discipleship to Christ which would lead to eternal life. [52]
WEB: But when
he heard these things, he became very sad, for he was very rich.
Young’s: and he, having heard these things, became
very sorrowful, for he was exceeding rich.
Conte (RC): When he heard this,
he became very sorrowful. For he was very rich.
It is worthy of notice that there was
no angry retort from the wealthy ruler, no scornful, cynical smile of derision,
as we read of among the covetous, wealthy Pharisees (Luke 16:14). Still, in the heart of this seeker after the
true wisdom there was a sore conflict.
Grieving, sorrow-stricken, with gloomy looks, he turned away in
silence. [18]
he was very
sorrowful. That he was “sorrowful” shows that he could
not dispute the teaching. These were
different things, however, from what he was used to hear concerning the way of
life. [52]
Matthew says, “he went
away grieving;’ Mark adds that “his brow grew gloomy and cloudy at the
command.” And thus at the time he made,
through cowardice or [other reasons], what Dante (Inferno, x. 27) calls “il gran rifiuto,” “the great refusal,” and the poet sees his
shade among the whirling throng of the useless and the facing-both-ways on the
confines of the Inferno. Nothing,
however, forbids us to hope that the words of Jesus who “loved him” sank into
his soul and brought him to a humbler and holier frame of mind. [56]
for he was very
rich. It is
very easy for those with little to mock the rich man, but it is it any easier
for the poor to give up whatever impediment that hinders their
spiritual life? Backbiting,
deceit, violence—a million and one things, from undesirable to outright
abhorrent. God no more gives the
poor a “black check” of acceptance that He does the rich. Both He instructs to do things they
would rather not. [rw]
WEB: Jesus,
seeing that he became very sad, said, "How hard it is for those who have
riches to enter into the
Young’s: And Jesus having seen him become very
sorrowful, said, 'How hardly shall those having riches enter into the reign of
God!
Conte (RC): Then Jesus, seeing
him brought to sorrow, said: "How difficult it is for those who have money
to enter into the
He said, How hardly shall they that
have riches enter into the
The
striking reading of some manuscripts in Mark
WEB: For it is
easier for a camel to enter in through a needle's eye, than for a rich man to
enter into the
Young’s: for it is easier for a camel through the
eye of a needle to enter, than for a rich man into the reign of God to enter.'
Conte (RC): For it is easier for
a camel to pass through the eye of a needle, than for a wealthy man to enter
into the
This is a proverbial way
of expressing an impossibility, but by no means
intended to be absolutely so understood, because evidently it is qualified by
both the preceding and succeeding context.
In the former it is hard for them; in the latter it is possible
with God. Perhaps, too, we should
discern a difference between a man that has riches and a rich man. The former may have them in trust as the
steward of God, and be poor in spirit and rich in good works—the latter, however,
the rich man, is like the rich fool, who lays up treasures for himself,
or like the rich man in the parable who selfishly clings to his “good things”
as his portion. [3]
to go through the needle’s eye. Both Matthew
and Mark use another word for needle; see on Mark x. 25. Luke alone has [the word], which, besides
being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek
grammarians as barbarous. [2]
For a camel to pass
through the eye of a needle was a natural impossibility; and for a rich man to
be saved he declares is still harder.
All attempts to soften this statement, either by supposing the needle’s
eye to be a figure for a narrow gate in a city gate—of which use of the term
there is no proof at all—or, that the Greek word for camel was changed from one
meaning “cable,” or “hope”—for which there is no text authority, and which also
would be literally impossible, all such attempts are vain and unnecessary. Christ, as often, to more deeply impress a
truth, speaks the language of hyperbole, for which His hearers would, and all
sensible readers, do make proper allowance.
[52]
than for a rich man
to enter into the
In depth: The
conjecture that the rich man was Lazarus [18]. Dean Plumptre has
a most interesting theory that the young wealthy ruler was Lazarus of
He begins by stating that
"there is one other case in the first two Gospels which presents similar
phenomena, in the narrative of the supper at Bethany, St. Matthew and St. Mark
record the passionate affection which expressed itself in pouring the precious
ointment of spikenard upon our Lord's head as the act of 'a woman', leaving her unnamed. In John 12:3 we find that the woman was Mary,
the sister of Lazarus. The train of
thought thus suggested points to the supposition that here also there may have
been reasons for suppressing in the records a name which was familiar to the
narrator.
“ What if
the young ruler were Lazarus himself?
The points of agreement are sufficiently numerous to warrant the
conjecture. The household of Lazarus, as
the spikenard ointment shows, were of the wealthier class. The friends who came to comfort the bereaved
sisters were themselves, in
“The young ruler was obviously a
Pharisee, and the language of Martha (John
WEB: Those who
heard it said, "Then who can be saved?"
Young’s: And those who heard,
said, 'And who is able to be saved?'
Conte (RC): And those who were
listening to this said, "Then who is able to be saved?"
WEB: But he
said, "The things which are impossible with men are possible with
God."
Young’s: and he said, 'The things impossible with
men are possible with God.'
Conte (RC): He said to them,
"Things that are impossible with men are possible with God."
The conversion
of any man was a work of God’s grace; that of a rich man, from the incident
which they had just witnessed, seemed most strikingly so. But God could accomplish even that. [52]
WEB: Peter
said, "Look, we have left everything, and followed you."
Young’s: And Peter said, 'Lo, we left all, and did
follow thee;'
Conte (RC): And Peter said,
"Behold, we have left everything, and we have followed you."
The feeling which
dictated his remark is uncertain; perhaps it was a passing touch of
self-congratulation; perhaps a plea for pity in the hard task of
salvation. [56]
Lo, we have left all. Our trades, our houses, and families. [1]
A man may be rich
without riches: he may leave all,
without having ever possessed any thing.
It is by the heart that we cleave to earthly possessions; it is by
renouncing them in our heart that we disengage ourselves from them. We leave them, when we cease to desire them. [27]
and followed Thee. He was naturally curious, if not anxious, after
the exciting case of the ruler, and the startling comments of the Saviour, to understand how he himself and his fellow
apostles stood related, in these respects, to the eternal life. [52]
WEB: He said
to them, "Most certainly I tell you, there is no one who has left house,
or wife, or brothers, or parents, or children, for the
Young’s: and he said to them, 'Verily I say to
you, that there is not one who left house, or parents, or brothers, or wife, or
children, for the sake of the reign of God,
Conte (RC): And he said to them:
"Amen, I say to you, there is no one who has left behind home, or parents,
or brothers, or a wife, or children, for the sake of the kingdom of God,
Verily I say
unto you, There is no man that hath left house, or
parents, or brethren, or wife, or children. Christ seems, by His enumeration of objects
given up, to represent all types of loss and sacrifice to which His disciples
were, and would be, liable. [52]
for the
God
knows full well the difference between doing something as a self-serving excuse
to justify what would otherwise be viewed as horrible . . . and doing the same
thing out of genuine dedicated spirituality.
[rw]
WEB: who will
not receive many times more in this time, and in the world to come, eternal life."
Young’s: who may not receive back manifold more in
this time, and in the coming age, life age-during.'
Conte (RC): who will not receive
much more in this time, and in the age to come eternal life."
and in the world
to come life everlasting. There
are special blessings that will come in the present life, but there are also
those that can only be received after this world is left behind. A new world; a greater
world. [56]
WEB: He took
the twelve aside, and said to them, "Behold, we are going up to
Young’s: And having taken the twelve aside, he
said unto them, 'Lo, we go up to Jerusalem, and all things shall be completed
-- that have been written through the prophets -- to the Son of Man,
Conte (RC): Then Jesus took the
twelve aside, and he said to them: "Behold, we are ascending to Jerusalem,
and everything shall be completed which was written by the prophets about the
Son of man.
This
miracle led to a meeting of the Sanhedrin, at which was decided—mainly on the
authority of Caiaphas—that Jesus must be put to death
though not during the ensuing Passover,--with such precautions as were
possible. The terrible decision became
known. Indeed, it led to attempts to
murder Lazarus and seize Jesus, which compelled Him to retire secretly to the
obscure
Here
our Lord spent, in undisturbed and unrecorded calm, the last few weeks of His
life, occupied in training the Apostles who were to convert the world. Towards the close of the time He would see,
from the hill of Ephraim, the crowds of Galilaean
pilgrims streaming down the Jordan valley to keep the Passover at Jerusalem;
and, secure under their protection till His brief days of destined work were
done, He left His place of retreat to join their caravans for His last solemn
progress to Jerusalem.
Then he took unto
him the twelve, and said unto them, Behold, we go up to Jerusalem. [“Took unto him
the twelve,” i.e.] apart, and on the road, as learn from Matthew
This inner core was the special group that
Jesus counted on to continue His mission of sharing God’s redemptive mission
after His death. They, of all people,
needed to be repeatedly forewarned. They
might regard the warning as “impossible to happen,” but it would be vital for
the rebuilding of their faith afterwards:
“Jesus had known and we were too thick-headed to grasp what He
was driving at.” [rw]
and all things written by the prophets. Those who foretold the
coming of the Messiah, and whose predictions are recorded in the Old Testament. [11]
The things soon to occur—as surprising as
they may seem to you—is nothing that should shake your faith. The
prophets long ago spoke of these things so they should not shock you. But, of course, they did. They had to have great faith in order to
undergo what they had already been through with Jesus, but that faith
had never encountered the kind of—apparently—total, overwhelming disaster that
would overwhelm their Leader and leave them themselves running for safety. [rw]
concerning the Son of
shall be accomplished. [Implying] these things shall be accomplished in Him--He
being the Son of Man or the Messiah.
[11]
WEB: For he
will be delivered up to the Gentiles, will be mocked, treated shamefully, and
spit on.
Young’s: for he shall be delivered up to the
nations, and shall be mocked, and insulted, and spit upon,
Conte (RC): For he will be
handed over to the Gentiles, and he will be mocked and scourged and spit upon.
In the first
prediction Jesus spoke (1) of sufferings; (2) of rejection at the hands of the
elders, the chief priests, and the scribes, of all the recognized religious
leaders of the nation; (3) of a violent death; and (4) of resurrection after
three days.
In the second
Jesus adds (Luke
In this third
prediction our Lord foretells the end with very minute detail. In addition to what was given in the previous
prediction, He declares (6) that He is to be tried and condemned by the
Sanhedrin (Mark 10:33); (7) that He is also to undergo a Roman trial; (8) that
after trial He is to be subjected to all manner of [insult], to mocking,
spitting upon, and scourging; (9) the delivery to the Gentiles also implied
crucifixion and the actual statement "to crucify Him" is made by
Matthew (20:19). The disciples did not
understand His words. John
tells us of another occasion that the disciples did not understand at the
first, but came to know the meaning "when Jesus was glorified" (John
and shall be
mocked, and spitefully entreated, and spitted on. In addition to their refusal to believe that
the Jewish Messiah could possibly be murdered, the involvement of Roman
authorities had to be especially perplexing.
He had repeatedly embarrassed and angered the religious leadership for
not knowing what they were talking about and for refusing to submit themselves
to the intended meaning of the very Divine Law they made a display of knowing,
understanding, and practicing. That they
would attempt “dirty pool” would be quite understandable though it being
successful was another matter. Jesus had
escaped all their efforts at discreditation; escaping
death schemes would seem a quite reasonable projection based on past behavior.
But
why in the world would the Romans get themselves involved in this dispute
among Jews? John the Baptist made no
secret, apparently, of Herod Antipas’ excess so that Roman official had
a personal grievance and even in that case it took a foolish promise to
get him to execute the Baptist.
Jesus had done no such thing. The possibility that the Jewish priestly
aristocracy would be able to psychologically strong-arm Pilate into getting
involved would surely have seemed an impossibility. But even a Roman governor, as they would
learn, could be maneuvered if the right “important people” used all their
skills and a little luck went their way.
[rw]
WEB: They will
scourge and kill him. On the third day, he will rise again."
Young’s: and having scourged they shall put him to
death, and on the third day he shall rise again.'
Conte (RC): And after they have
scourged him, they will kill him. And on the third day, he will rise
again."
WEB: They
understood none of these things. This saying was hidden from them, and they
didn't understand the things that were said.
Young’s: And they none of these things understood,
and this saying was hid from them, and they were not knowing the things said.
Conte (RC): But they understood
none of these things. For this word was concealed from them,
and they did not understand the things that were said.
So fixed and ineradicable was their false
conception of the Messianic reign that they could not believe that what Jesus
said could be literally true (Matthew
and this saying
was hid from them. Not so much, we may believe, in the
way of judicial blindness, as if they blamefully missed the true sense; but
rather through mercy, that they might not be prematurely aware of the trials
before them, but first find the import of the prediction, when they should most
need its comfort. [52]
neither knew they
the things which were spoken. A necessary result of the
preceding statement. [52]
WEB: It
happened, as he came near
Young’s: And it came to pass, in his coming nigh
to Jericho, a certain blind man was sitting beside the way begging,
Conte (RC): Now it happened that, as he was approaching
Jericho, a certain blind man was sitting beside the way, begging.
a certain blind
man sat by the way side begging. He
had placed himself by the road-side in order that travelers might see him and
give him help. Except in extraordinary
cases, it is in all respects most advisable to relieve those who are known
by us both as to their wants and conduct, and, provided less be not given in
charity, and no extreme case neglected, the refusal of relief to vagrant
beggars is rather a proof of discretion than an indication of defect in
beneficence [= charity]. If this conduct
were generally adopted, the indigent would, in ordinary cases, be compelled to
abide where they are known; the sums expended in charity would be far more
profitably applied, the interests of morality and religion better secured, and
the poor themselves far more adequately relieved. [9]
In depth: Explanations for the differences in the
synoptic accounts of the
healing of the blind man [22]. The three narratives of the blind men
have exercised the ingenuity of harmonizers.
Luke and Mark have one, Matthew mentions two; Luke represents the
miracle as taking place when Jesus was approaching Jericho; Matthew and Mark,
when He was leaving it. The following solutions
have been suggested: (1) There were three
different healings. (2) As Christ entered
A related approach as to Bartimaeus
in particular: Knowing that Jesus was on the way to
A note on the literary independence of the authors: With
simple and truthful writers like the Evangelists, we may feel sure that some
good reason underlies the obvious apparent discrepancy [on the physical
location of the healing] which would however in any case be unimportant. And, as Chrysostom
says, such discrepancies have their own value as a marked proof of the mutual
independence of the Evangelists. [56]
WEB: Hearing a
multitude going by, he asked what this meant.
Young’s: and having heard a multitude going by, he
was inquiring what this may be,
Conte (RC): And when he heard
the multitude passing by, he asked what this was.
WEB: They told
him that Jesus of
Young’s: and they brought him word that Jesus the
Nazarene doth pass by,
Conte (RC): And they told him
that Jesus of
WEB: He cried
out, "Jesus, you son of David, have mercy on me!"
Young’s: and he cried out, saying, 'Jesus, Son of
David, deal kindly with me;'
Conte (RC): And he cried out,
saying, "Jesus, Son of David, take pity on me!"
have mercy on me. This speaks
his sense of need, and, equally, of unworthiness. He can ask help only for pity’s sake, without
any claim or allegation of merit. [52]
Weymouth: Those in front
reproved him and tried to silence him; but he continued shouting, louder than
ever, "Son of David, take pity on me."
WEB: Those who
led the way rebuked him, that he should be quiet; but he cried out all the
more, "You son of David, have mercy on me!"
Young’s: and those going before were rebuking him,
that he might be silent, but he was much more crying out, 'Son of David, deal
kindly with me.'
Conte (RC): And those who were
passing by rebuked him, so that he would be silent. Yet truly, he cried out all
the more, "Son of David, take pity on me!"
but he cried so
much the more, Thou Son of
David, have mercy on me. They
were thinking dreams of national glory; he was thinking dreams of
escaping his ongoing misery. Did not the
crowd realize that even Kings—if they are wise—think of the needs of their people
as well? [rw]
Weymouth: At length Jesus stopped and desired them to bring the man to
Him; and when he had come close to Him He asked him,
WEB: Standing
still, Jesus commanded him to be brought to him. When he had come near, he
asked him,
Young’s: And Jesus having stood, commanded him to
be brought unto him, and he having come nigh, he questioned him,
Conte (RC): Then Jesus, standing
still, ordered him to be brought to him. And when he had drawn near, he
questioned him,
“Brought unto Him,” by the hands, very likely of some who had
thought it unbecoming that the wretch should address their Lord. [52]
and when he was
come near, he asked him. Close
enough that He could both see and hear the man clearly and that whatever
occurred in the way of a miracle would unquestionably be understood by the
observers to have been done by the power of Jesus’ will. [rw]
The
narrative of Mark, which is evidently derived from an immediate eye-witness,
describes Bartimaeus as “springing to his feet and
flinging away his outer robe,” when he was told that Jesus had called him. [56]
WEB: "What
do you want me to do?" He said, "Lord, that
I may see again."
Young’s: saying, 'What wilt thou I shall do to
thee?' and he said, 'Sir, that I may receive sight.'
Conte (RC): saying, "What do you want, that I might do for you?" So he said,
"Lord, that I may see."
Lord, that I may receive my sight. The man's cry had hitherto been a vague
general cry for mercy, now he singles out the blessing which He craves, declares
the channel in which He desired the solicited mercy to run. [9]
Lord. In Mark the title given is Rabboni, the highest form of the title Rabbi. [56]
WEB: Jesus
said to him, "Receive your sight. Your faith has healed you."
Young’s: And Jesus said to him,
'Receive thy sight; thy faith hath saved thee;'
Conte (RC): And Jesus said to
him: "Look around. Your faith has saved you."
thy faith hath saved thee. i.e., instrumentally, in
bringing thee to the source of saving power. [3]
[This]
was added to honor the faith which the man had exercised, and show that there
had not been merely an arbitrary exercise of the divine power. [52]
WEB: Immediately
he received his sight, and followed him, glorifying God. All the people, when
they saw it, praised God.
Young’s: and presently he did receive sight, and
was following him, glorifying God; and all the people, having seen, did give
praise to God.
Conte (RC): And immediately he
saw. And he followed him, magnifying God. And all the people, when they saw
this, gave praise to God.
and all the
people, when they saw it, gave
praise unto God. A miracle they weren’t expecting, at a time
when they weren’t expecting one, but even in the midst of their passionate
jubilation of the future of Jesus, they at least recognize what He has done is
something worthy of praise in its own right.
Hopefully because they recognized that a Divine King should act
in such a manner for His people. [rw]
Books Utilized
(with
number code)
1 = Adam Clarke. The New
Testament . . . with a Commentary and
Critical Notes.
Volume I: Matthew to the Acts. Reprint,
2 = Marvin R. Vincent. Word Studies in the New Testament. Volume I:
The Synoptic Gospels, Acts of the Apostles, Epistles
of Peter, James,
and Jude. New
York: Charles Scribner's Sons, 1887;
1911 printing.
3 = J. S. Lamar. Luke.
[Eugene S. Smith, Publisher; reprint, 1977 (?)]
4 = Charles H. Hall. Notes,
Practical and Expository on the Gospels;
volume two: Luke-John.
1871.
5 = John Kitto.
Daily Bible Illustrations. Volume II:
Evening Series:
The Life and Death of Our Lord.
Brothers, 1881.
6 = Thomas M. Lindsay. The Gospel According to St. Luke. Two
volumes.
7 = W. H. van Doren. A Suggestive Commentary on the New
Testament:
Saint Luke. Two volumes.
1868.
8 = Melancthon W. Jacobus.
Notes on the Gospels, Critical and
Explanatory: Luke and John.
Brothers, 1856; 1872 reprint.
9 = Alfred Nevin.
Popular Expositor of the Gospels and Acts: Luke.
10 = Alfred Nevin.
The Parables of Jesus.
Board of Publication, 1881.
11 = Albert Barnes.
"Luke." In Barnes' Notes on the New Testament.
Reprint, Kregel Publications,
1980.
12 = Alexander B. Bruce. The Synoptic Gospels.
In The Expositor's
Greek Testament, edited by W. Robertson Nicoll. Reprint, Grand
Rapids,
13 = F. Godet.
A Commentary on the Gospel of St. Luke. Translated
from the Second French Edition by E. W. Shalders
and M. D. Cusin.
14 = D.D. Whedon.
Commentary on the Gospels:
Luke-John. New
15 = Henry Alford. The
Greek Testament. Volume
I: The Four Gospels.
Fifth Edition.
16 = David Brown. "Luke"
in Robert Jamieson, A. R. Fausset, and
David Brown, A
Commentary, Critical and Explanatory, on the
Old and New Testaments.
Volume II: New Testament.
S. S. Scranton Company, no date.
17 = Dr. [no first name provided] MacEvilly. An Exposition of the Gospel
of St. Luke.
18 = H. D. M. Spence. “Luke.”
In the Pulpit Commentary, edited by H. D.
M. Spence. Reprinted by Wm. B. Eerdmans
Publishing Company,
1950.
19 = John Calvin. Commentary on a
Harmony of the Evangelists,
Matthew, Mark, and Luke. Translated by William Pringle. Reprint,
20 = Thomas Scott. The Holy Bible
...with Explanatory Notes (and)
Practical Observations.
21 = Henry T. Sell. Bible Studies
in the Life of Christ: Historical and
Constructive.
22 = Philip Vollmer. The Modern Student's Life of Christ.
Fleming H. Revell Company, 1912.
23 = Heinrich A. W. Meyer. Critical
and Exegetical Handbook to the
Gospels of Mark and Luke.
Translated from the Fifth German
Edition by Robert Ernest Wallis. N.
Y.: Funk and Wagnalls,
1884; 1893 printing.
24 = John Albert Bengel. Gnomon
of the New Testament. A New
Translation
by Charlton T. Lewis and Marvin R. Vincent.
Volume One.
25 = John Cummings. Sabbath
Evening Readers on the New Testa-
ment:
St. Luke.
26 = Walter F. Adeney, editor. The Century Bible: A Modern
Commentary--Luke.
missing from copy.
27 = Pasquier Quesnel.
The Gospels with Reflections on Each Verse.
Volumes I and II. (Luke
is in part of both).
D. F. Randolph, 1855; 1867 reprint.
28 = Charles R. Erdman. The Gospel
of Luke: An Exposition.
29 = Elvira J. Slack. Jesus: The Man of
Board of the Young Womens
Christian Associations, 1911.
30 = Arthur Ritchie. Spiritual Studies in St. Luke's Gospel.
The Young Churchman Company, 1906.
31 = Bernhard Weiss. A Commentary on the New Testament. Volume
Two: Luke-The Acts.
32 = Matthew Henry. Commentary on the Whole Bible. Volume V:
Matthew to John. 17--. Reprint,
Company, no date.
33 = C. G. Barth.
The Bible Manual: An Expository
and Practical
Commentary on the Books of Scripture. Second Edition.
34 = Nathaniel S. Folsom. The Four
Gospels: Translated . . . and with
Critical and Expository Notes. Third Edition.
Upham, and Company, 1871; 1885 reprint.
35 = Henry Burton. The Gospel
according to Luke. In the Expositor's
Bible series.
36 = [Anonymous]. Choice Notes on
the Gospel of S. Luke, Drawn from
Old and New Sources.
37 = Marcus Dods.
The Parables of Our Lord.
Revell Company, 18--.
38 = Alfred
Edersheim. The Life and Times of Jesus the Messiah.
Second Edition.
1884.
39 = A. T. Robertson. Luke the Historian in the Light of Research.
New York:
Charles Scribner's Sons, 1920; 1930 reprint.
40 = James R. Gray. Christian
Workers' Commentary on the Old and
New Testaments.
ion/Fleming H. Revell Company, 1915.
41 = W.
Sanday. Outlines of the Life of Christ.
Scribner's Sons, 1905.
42 = Halford E. Luccock. Studies in the Parables
of Jesus.
Methodist Book Concern, 1917.
43 = George
H. Hubbard. The
Teaching of Jesus in Parables.
New
44 = Charles S. Robinson. Studies in Luke's Gospel. Second Series.
45 = John
Laidlaw. The Miracles of Our Lord.
Wagnalls Company, 1892.
46 = William
M. Taylor. The
Miracles of Our Saviour. Fifth Edition.
47 = Alexander
Maclaren. Expositions
of Holy Scripture: St. Luke.
New York: George H. Doran
Company, [no date].
48 = George
MacDonald. The
Miracles of Our Lord.
George Routledge
& Sons, 1878.
49 = Joseph
Parker. The People's Bibles: Discourses upon Holy Scrip-
ture—Mark-Luke.
50 = Daniel
Whitby and Moses Lowman. A Critical Commentary and
Paraphrase on the New Testament:
The Four Gospels and the Acts
of the Apostles.
51 = Matthew
Poole. Annotations
on the Holy Bible. 1600s.
Computerized.
52 = George
R. Bliss. Luke. In An American Commentary on the New
Testament.
1884.
53 = J.
W. McGarvey and Philip Y. Pendleton. The Fourfold Gospel.
1914. Computerized.
54 = John Trapp. Commentary on the Old
and New Testaments. 1654.
Computerized.
55 = Ernest D. Burton and Shailer Matthews. The Life of Christ.
Chicago, Illinois: University of
Chicago Press, 1900; 5th reprint,
1904.
56 = Frederic W. Farrar. The Gospel According to
St. Luke. In “The
the
University Press, 1882.