Greek NT with variants

1ελεγενG3004{V-IAI-3S} δεG1161{CONJ} τσβκαιG2532{CONJ} παραβοληνG3850{N-ASF} αυτοιςG846{P-DPM} προςG4314{PREP} τοG3588{T-ASN} δεινG1163{V-PQN} παντοτεG3842{ADV} προσευχεσθαιG4336{V-PNN} ααυτουςG846{P-APM} καιG2532{CONJ} μηG3361{PRT-N} αεγκακεινG1573{V-PAN} τσβεκκακεινG1573{V-PAN} 2λεγωνG3004{V-PAP-NSM} κριτηςG2923{N-NSM} τιςG5100{X-NSM} ηνG2258{V-IXI-3S} ενG1722{PREP} τινιG5100{X-DSF} πολειG4172{N-DSF} τονG3588{T-ASM} θεονG2316{N-ASM} μηG3361{PRT-N} φοβουμενοςG5399{V-PNP-NSM} καιG2532{CONJ} ανθρωπονG444{N-ASM} μηG3361{PRT-N} εντρεπομενοςG1788{V-PPP-NSM} 3χηραG5503{N-NSF} δεG1161{CONJ} ηνG2258{V-IXI-3S} ενG1722{PREP} τηG3588{T-DSF} πολειG4172{N-DSF} εκεινηG1565{D-DSF} καιG2532{CONJ} ηρχετοG2064{V-INI-3S} προςG4314{PREP} αυτονG846{P-ASM} λεγουσαG3004{V-PAP-NSF} εκδικησονG1556{V-AAM-2S} μεG3165{P-1AS} αποG575{PREP} τουG3588{T-GSM} αντιδικουG476{N-GSM} μουG3450{P-1GS} 4καιG2532{CONJ} ουκG3756{PRT-N} αηθελενG2309{V-IAI-3S} τσβηθελησενG2309{V-AAI-3S} επιG1909{PREP} χρονονG5550{N-ASM} μεταG3326{PREP} δεG1161{CONJ} ταυταG5023{D-APN} ειπενG2036{V-2AAI-3S} ενG1722{PREP} εαυτωG1438{F-3DSM} ειG1487{COND} καιG2532{CONJ} τονG3588{T-ASM} θεονG2316{N-ASM} ουG3756{PRT-N} φοβουμαιG5399{V-PNI-1S} αουδεG3761{ADV} τσβκαιG2532{CONJ} ανθρωπονG444{N-ASM} τσβουκG3756{PRT-N} εντρεπομαιG1788{V-PPI-1S} 5διαG1223{PREP} γεG1065{PRT} τοG3588{T-ASN} παρεχεινG3930{V-PAN} μοιG3427{P-1DS} κοπονG2873{N-ASM} τηνG3588{T-ASF} χηρανG5503{N-ASF} ταυτηνG3778{D-ASF} εκδικησωG1556{V-FAI-1S} αυτηνG846{P-ASF} ιναG2443{CONJ} μηG3361{PRT-N} ειςG1519{PREP} τελοςG5056{N-ASN} ερχομενηG2064{V-PNP-NSF} βυποπιαζηG5299{V-PAS-3S} ατσυπωπιαζηG5299{V-PAS-3S} μεG3165{P-1AS} 6ειπενG2036{V-2AAI-3S} δεG1161{CONJ} οG3588{T-NSM} κυριοςG2962{N-NSM} ακουσατεG191{V-AAM-2P} τιG5101{I-ASN} οG3588{T-NSM} κριτηςG2923{N-NSM} τηςG3588{T-GSF} αδικιαςG93{N-GSF} λεγειG3004{V-PAI-3S} 7οG3588{T-NSM} δεG1161{CONJ} θεοςG2316{N-NSM} ουG3756{PRT-N} μηG3361{PRT-N} αβποιησηG4160{V-AAS-3S} τσποιησειG4160{V-FAI-3S} τηνG3588{T-ASF} εκδικησινG1557{N-ASF} τωνG3588{T-GPM} εκλεκτωνG1588{A-GPM} αυτουG846{P-GSM} τωνG3588{T-GPM} βοωντωνG994{V-PAP-GPM} ααυτωG846{P-DSM} τσβπροςG4314{PREP} τσβαυτονG846{P-ASM} ημεραςG2250{N-GSF} καιG2532{CONJ} νυκτοςG3571{N-GSF} καιG2532{CONJ} αμακροθυμειG3114{V-PAI-3S} τσβμακροθυμωνG3114{V-PAP-NSM} επG1909{PREP} αυτοιςG846{P-DPM} 8λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} ποιησειG4160{V-FAI-3S} τηνG3588{T-ASF} εκδικησινG1557{N-ASF} αυτωνG846{P-GPM} ενG1722{PREP} ταχειG5034{N-DSN} πληνG4133{ADV} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} ελθωνG2064{V-2AAP-NSM} αραG687{PRT-I} ευρησειG2147{V-FAI-3S} τηνG3588{T-ASF} πιστινG4102{N-ASF} επιG1909{PREP} τηςG3588{T-GSF} γηςG1093{N-GSF} 9ειπενG2036{V-2AAI-3S} δεG1161{CONJ} ατσκαιG2532{CONJ} προςG4314{PREP} τιναςG5100{X-APM} τουςG3588{T-APM} πεποιθοταςG3982{V-2RAP-APM} εφG1909{PREP} εαυτοιςG1438{F-3DPM} οτιG3754{CONJ} εισινG1526{V-PXI-3P} δικαιοιG1342{A-NPM} καιG2532{CONJ} εξουθενουνταςG1848{V-PAP-APM} τουςG3588{T-APM} λοιπουςG3062{A-APM} τηνG3588{T-ASF} παραβοληνG3850{N-ASF} ταυτηνG3778{D-ASF} 10ανθρωποιG444{N-NPM} δυοG1417{A-NUI} ανεβησανG305{V-2AAI-3P} ειςG1519{PREP} τοG3588{T-ASN} ιερονG2411{N-ASN} προσευξασθαιG4336{V-ADN} οG3588{T-NSM} ειςG1520{A-NSM} φαρισαιοςG5330{N-NSM} καιG2532{CONJ} οG3588{T-NSM} ετεροςG2087{A-NSM} τελωνηςG5057{N-NSM} 11οG3588{T-NSM} φαρισαιοςG5330{N-NSM} σταθειςG2476{V-APP-NSM} προςG4314{PREP} εαυτονG1438{F-3ASM} ταυταG5023{D-APN} προσηυχετοG4336{V-INI-3S} οG3588{T-NSM} θεοςG2316{N-NSM} ευχαριστωG2168{V-PAI-1S} σοιG4671{P-2DS} οτιG3754{CONJ} ουκG3756{PRT-N} ειμιG1510{V-PXI-1S} ωσπερG5618{ADV} οιG3588{T-NPM} λοιποιG3062{A-NPM} τωνG3588{T-GPM} ανθρωπωνG444{N-GPM} αρπαγεςG727{A-NPM} αδικοιG94{A-NPM} μοιχοιG3432{N-NPM} ηG2228{PRT} καιG2532{CONJ} ωςG5613{ADV} ουτοςG3778{D-NSM} οG3588{T-NSM} τελωνηςG5057{N-NSM} 12νηστευωG3522{V-PAI-1S} διςG1364{ADV} τουG3588{T-GSN} σαββατουG4521{N-GSN} αποδεκατωG586{V-PAI-1S} πανταG3956{A-APN} οσαG3745{K-APN} κτωμαιG2932{V-PNI-1S-C} 13τσβκαιG2532{CONJ} οG3588{T-NSM} αδεG1161{CONJ} τελωνηςG5057{N-NSM} μακροθενG3113{ADV} εστωςG2476{V-RAP-NSM} ουκG3756{PRT-N} ηθελενG2309{V-IAI-3S} ουδεG3761{ADV} τουςG3588{T-APM} οφθαλμουςG3788{N-APM} αεπαραιG1869{V-AAN} ειςG1519{PREP} τονG3588{T-ASM} ουρανονG3772{N-ASM} τσβεπαραιG1869{V-AAN} αλλG235{CONJ} ετυπτενG5180{V-IAI-3S} τσβειςG1519{PREP} τοG3588{T-ASN} στηθοςG4738{N-ASN} αυτουG846{P-GSM} λεγωνG3004{V-PAP-NSM} οG3588{T-NSM} θεοςG2316{N-NSM} ιλασθητιG2433{V-APM-2S} μοιG3427{P-1DS} τωG3588{T-DSM} αμαρτωλωG268{A-DSM} 14λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} κατεβηG2597{V-2AAI-3S} ουτοςG3778{D-NSM} δεδικαιωμενοςG1344{V-RPP-NSM} ειςG1519{PREP} τονG3588{T-ASM} οικονG3624{N-ASM} αυτουG846{P-GSM} απαρG3844{PREP} αεκεινονG1565{D-ASM} τσβηG2228{PRT} βγαρG1063{CONJ} τσβεκεινοςG1565{D-NSM} οτιG3754{CONJ} παςG3956{A-NSM} οG3588{T-NSM} υψωνG5312{V-PAP-NSM} εαυτονG1438{F-3ASM} ταπεινωθησεταιG5013{V-FPI-3S} οG3588{T-NSM} δεG1161{CONJ} ταπεινωνG5013{V-PAP-NSM} εαυτονG1438{F-3ASM} υψωθησεταιG5312{V-FPI-3S} 15προσεφερονG4374{V-IAI-3P} δεG1161{CONJ} αυτωG846{P-DSM} καιG2532{CONJ} ταG3588{T-APN} βρεφηG1025{N-APN} ιναG2443{CONJ} αυτωνG846{P-GPN} απτηταιG680{V-PMS-3S} ιδοντεςG1492{V-2AAP-NPM} δεG1161{CONJ} οιG3588{T-NPM} μαθηταιG3101{N-NPM} αεπετιμωνG2008{V-IAI-3P} τσβεπετιμησανG2008{V-AAI-3P} αυτοιςG846{P-DPM} 16οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} απροσεκαλεσατοG4341{V-ADI-3S} τσβπροσκαλεσαμενοςG4341{V-ADP-NSM} αυταG846{P-APN} αλεγωνG3004{V-PAP-NSM} τσβειπενG2036{V-2AAI-3S} αφετεG863{V-2AAM-2P} ταG3588{T-APN} παιδιαG3813{N-APN} ερχεσθαιG2064{V-PNN} προςG4314{PREP} μεG3165{P-1AS} καιG2532{CONJ} μηG3361{PRT-N} κωλυετεG2967{V-PAM-2P} αυταG846{P-APN} τωνG3588{T-GPN} γαρG1063{CONJ} τοιουτωνG5108{D-GPN} εστινG2076{V-PXI-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τουG3588{T-GSM} θεουG2316{N-GSM} 17αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οςG3739{R-NSM} αανG302{PRT} τσβεανG1437{COND} μηG3361{PRT-N} δεξηταιG1209{V-ADS-3S} τηνG3588{T-ASF} βασιλειανG932{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} ωςG5613{ADV} παιδιονG3813{N-NSN} ουG3756{PRT-N} μηG3361{PRT-N} εισελθηG1525{V-2AAS-3S} ειςG1519{PREP} αυτηνG846{P-ASF} 18καιG2532{CONJ} επηρωτησενG1905{V-AAI-3S} τιςG5100{X-NSM} αυτονG846{P-ASM} αρχωνG758{N-NSM} λεγωνG3004{V-PAP-NSM} διδασκαλεG1320{N-VSM} αγαθεG18{A-VSM} τιG5101{I-ASN} ποιησαςG4160{V-AAP-NSM} ζωηνG2222{N-ASF} αιωνιονG166{A-ASF} κληρονομησωG2816{V-FAI-1S}G2816{V-AAS-1S} 19ειπενG2036{V-2AAI-3S} δεG1161{CONJ} αυτωG846{P-DSM} οG3588{T-NSM} ιησουςG2424{N-NSM} τιG5101{I-ASN} μεG3165{P-1AS} λεγειςG3004{V-PAI-2S} αγαθονG18{A-ASM} ουδειςG3762{A-NSM} αγαθοςG18{A-NSM} ειG1487{COND} μηG3361{PRT-N} ειςG1520{A-NSM} οG3588{T-NSM} θεοςG2316{N-NSM} 20ταςG3588{T-APF} εντολαςG1785{N-APF} οιδαςG1492{V-RAI-2S} μηG3361{PRT-N} μοιχευσηςG3431{V-AAS-2S} μηG3361{PRT-N} φονευσηςG5407{V-AAS-2S} μηG3361{PRT-N} κλεψηςG2813{V-AAS-2S} μηG3361{PRT-N} ψευδομαρτυρησηςG5576{V-AAS-2S} τιμαG5091{V-PAM-2S} τονG3588{T-ASM} πατεραG3962{N-ASM} σουG4675{P-2GS} καιG2532{CONJ} τηνG3588{T-ASF} μητεραG3384{N-ASF} τσβσουG4675{P-2GS} 21οG3588{T-NSM} δεG1161{CONJ} ειπενG2036{V-2AAI-3S} ταυταG5023{D-APN} πανταG3956{A-APN} αεφυλαξαG5442{V-AAI-1S} τσβεφυλαξαμηνG5442{V-AMI-1S} εκG1537{PREP} νεοτητοςG3503{N-GSF} τσβμουG3450{P-1GS} 22ακουσαςG191{V-AAP-NSM} δεG1161{CONJ} τσβταυταG5023{D-APN} οG3588{T-NSM} ιησουςG2424{N-NSM} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} ετιG2089{ADV} ενG1520{A-ASN} σοιG4671{P-2DS} λειπειG3007{V-PAI-3S} πανταG3956{A-APN} οσαG3745{K-APN} εχειςG2192{V-PAI-2S} πωλησονG4453{V-AAM-2S} καιG2532{CONJ} διαδοςG1239{V-2AAM-2S} πτωχοιςG4434{A-DPM} καιG2532{CONJ} εξειςG2192{V-FAI-2S} θησαυρονG2344{N-ASM} ενG1722{PREP} α[τοις]G3588{T-DPM} αουρανοιςG3772{N-DPM} τσβουρανωG3772{N-DSM} καιG2532{CONJ} δευροG1204{V-XXM-2S} ακολουθειG190{V-PAM-2S} μοιG3427{P-1DS} 23οG3588{T-NSM} δεG1161{CONJ} ακουσαςG191{V-AAP-NSM} ταυταG5023{D-APN} περιλυποςG4036{A-NSM} αεγενηθηG1096{V-AOI-3S} τσβεγενετοG1096{V-2ADI-3S} ηνG2258{V-IXI-3S} γαρG1063{CONJ} πλουσιοςG4145{A-NSM} σφοδραG4970{ADV} 24ιδωνG1492{V-2AAP-NSM} δεG1161{CONJ} αυτονG846{P-ASM} οG3588{T-NSM} ιησουςG2424{N-NSM} α[περιλυπονG4036{A-ASM} τσβπεριλυπονG4036{A-ASM} αγενομενον]G1096{V-2ADP-ASM} τσβγενομενονG1096{V-2ADP-ASM} ειπενG2036{V-2AAI-3S} πωςG4459{ADV} δυσκολωςG1423{ADV} οιG3588{T-NPM} ταG3588{T-APN} χρηματαG5536{N-APN} εχοντεςG2192{V-PAP-NPM} τσβεισελευσονταιG1525{V-FDI-3P} ειςG1519{PREP} τηνG3588{T-ASF} βασιλειανG932{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} αεισπορευονταιG1531{V-PNI-3P} 25ευκοπωτερονG2123{A-NSN-C} γαρG1063{CONJ} εστινG2076{V-PXI-3S} καμηλονG2574{N-ASM} διαG1223{PREP} ατρηματοςG5168{N-GSN} τσβτρυμαλιαςG5168{N-GSF} αβελονηςG4476{N-GSF} τσβραφιδοςG4476{N-GSF} εισελθεινG1525{V-2AAN} ηG2228{PRT} πλουσιονG4145{A-ASM} ειςG1519{PREP} τηνG3588{T-ASF} βασιλειανG932{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} εισελθεινG1525{V-2AAN} 26αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} δεG1161{CONJ} οιG3588{T-NPM} ακουσαντεςG191{V-AAP-NPM} καιG2532{CONJ} τιςG5101{I-NSM} δυναταιG1410{V-PNI-3S} σωθηναιG4982{V-APN} 27οG3588{T-NSM} δεG1161{CONJ} ειπενG2036{V-2AAI-3S} ταG3588{T-NPN} αδυναταG102{A-NPN} παραG3844{PREP} ανθρωποιςG444{N-DPM} δυναταG1415{A-NPN} τσβεστινG2076{V-PXI-3S} παραG3844{PREP} τωG3588{T-DSM} θεωG2316{N-DSM} αεστινG2076{V-PXI-3S} 28ειπενG2036{V-2AAI-3S} δεG1161{CONJ} ατσοG3588{T-NSM} πετροςG4074{N-NSM} ιδουG2400{V-2AAM-2S} ημειςG2249{P-1NP} ααφεντεςG863{V-2AAP-NPM} τσβαφηκαμενG863{V-AAI-1S} αταG3588{T-APN} τσβπανταG3956{A-APN} αιδιαG2398{A-APN} τσβκαιG2532{CONJ} ηκολουθησαμενG190{V-AAI-1P} σοιG4671{P-2DS} 29οG3588{T-NSM} δεG1161{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} ουδειςG3762{A-NSM} εστινG2076{V-PXI-3S} οςG3739{R-NSM} αφηκενG863{V-AAI-3S} οικιανG3614{N-ASF} ηG2228{PRT} αγυναικαG1135{N-ASF} τσβγονειςG1118{N-APM} ηG2228{PRT} αδελφουςG80{N-APM} ηG2228{PRT} αγονειςG1118{N-APM} τσβγυναικαG1135{N-ASF} ηG2228{PRT} τεκναG5043{N-APN} ενεκενG1752{ADV} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} τουG3588{T-GSM} θεουG2316{N-GSM} 30οςG3739{R-NSM} αουχιG3780{PRT-N} τσβουG3756{PRT-N} μηG3361{PRT-N} α{απολαβη}G618{V-2AAS-3S} τσβαπολαβηG618{V-2AAS-3S} πολλαπλασιοναG4179{A-APN} ενG1722{PREP} τωG3588{T-DSM} καιρωG2540{N-DSM} τουτωG5129{D-DSM} καιG2532{CONJ} ενG1722{PREP} τωG3588{T-DSM} αιωνιG165{N-DSM} τωG3588{T-DSM} ερχομενωG2064{V-PNP-DSM} ζωηνG2222{N-ASF} αιωνιονG166{A-ASF} 31παραλαβωνG3880{V-2AAP-NSM} δεG1161{CONJ} τουςG3588{T-APM} δωδεκαG1427{A-NUI} ειπενG2036{V-2AAI-3S} προςG4314{PREP} αυτουςG846{P-APM} ιδουG2400{V-2AAM-2S} αναβαινομενG305{V-PAI-1P} ειςG1519{PREP} αιερουσαλημG2419{N-PRI} τσβιεροσολυμαG2414{N-ASF} καιG2532{CONJ} τελεσθησεταιG5055{V-FPI-3S} πανταG3956{A-NPN} ταG3588{T-NPN} γεγραμμεναG1125{V-RPP-NPN} διαG1223{PREP} τωνG3588{T-GPM} προφητωνG4396{N-GPM} τωG3588{T-DSM} υιωG5207{N-DSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} 32παραδοθησεταιG3860{V-FPI-3S} γαρG1063{CONJ} τοιςG3588{T-DPN} εθνεσινG1484{N-DPN} καιG2532{CONJ} 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Jamieson Fausset Brown Bible Commentary
 1   PARABLE OF THE IMPORTUNATE WIDOW. (Luke 18:1-Luke 18:8)
always--Compare Luke 18:7, "night and day."
faint--lose heart, or slacken.

 2   feared not . . . neither regarded--defying the vengeance of God and despising the opinion of men.
widow--weak, desolate, defenseless (1Tim 5:5, which is taken from this).

 3   came--kept coming. See Luke 18:5, "her continual coming."
Avenge me--that is, rid me of the oppression of.

 5   continual coming--coming for ever.

 6   the Lord--a name expressive of the authoritative style in which He interprets His own parable.

 7   shall not God--not unjust, but the infinitely righteous Judge.
avenge--redeem from oppression.
his own elect--not like this widow, the object of indifference and contempt, but dear to Him as the apple of the eye (Zech 2:8).
cry day and night--whose every cry enters into the ears of the Lord of Sabaoth (Jas 5:4), and how much more their incessant and persevering cries!
bear long with them--rather, "in their case," or "on their account" (as) Jas 5:7, "for it"), [GROTIUS, DE WETTE, &c.].

 8   speedily--as if pained at the long delay, impatient for the destined moment to interpose. (Compare Pro 29:1.)
Nevertheless, &c.--that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens; (2) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise; (3) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable to prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation.

 11   PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luke 18:9-Luke 18:14)
stood--as the Jews in prayer (Mark 11:25).
God, &c.--To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Lev 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!

 13   standing afar off--as unworthy to draw near; but that was the way to get near (Ps 34:18; Isa 57:15).
would not lift up--blushing and ashamed to do so (Ezra 9:6).
smote, &c.--kept smiting; for anguish (Luke 23:48), and self-reproach (Jer 31:19).
be merciful--"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Heb 2:17). There may therefore, be some allusion to this here, though not likely.
a sinner--literally, "the sinner"; that is, "If ever there was one, I am he."

 14   rather than the other--The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (Ps 138:6; Ps 147:6; Luke 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (Job 33:27-Job 33:28; Ps 34:18; Isa 57:15).

 15   LITTLE CHILDREN BROUGHT TO CHRIST. (Luke 18:15-Luke 18:17)
infants--showing that some, at least, of those called in Matthew (Matt 19:13) and Mark (Mark 10:13) simply "little" or "young children," were literally "babes."
touch them--or, as more fully in Matthew (Matt 19:13), "put His hands on them and pray," or invoke a "blessing" on them (Mark 10:16), according to venerable custom (Gen 48:14-Gen 48:15).
rebuked them--Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ (Matt 15:23; Luke 18:39-Luke 18:40). Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.

 16   But Jesus--"much displeased," says Mark (Mark 10:14); and invaluable addition.
said--"SUFFER THE LITTLE CHILDREN TO COME UNTO ME"--"AND FORBID THEM NOT," is the important addition of Matthew (Matt 19:14) and Mark (Mark 10:14). What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "FOR OF SUCH IS THE KINGDOM OF GOD," or "of heaven," as in Matt 19:14, completes the previous information here conveyed; especially as interpreted by what immediately follows: "AND HE TOOK THEM UP IN HIS ARMS, PUT HIS HANDS UPON THEM, AND BLESSED THEM" (Mark 10:16). It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, "instead of the children first becoming like them, they must themselves become like the children" [RICHTER in STIER], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so, then "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?" (Acts 10:47). But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction.

 19   THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luke 18:18-Luke 18:30)
Why, &c.--Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too (Ps 112:5; Matt 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. (Hence, Socinianism, instead of having any support here, is only baffled by it).

 20   Thou knowest, &c.--Matthew (Matt 19:17) is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which--as if he had said, Point me out one of them which I have not kept?--"Jesus said, Thou shalt," &c. (Matt 19:17-Matt 19:18). Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all--for in Mark (Mark 10:19), "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew (Matt 19:19) the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that.

 21   All these, &c.--"what lack I yet?" adds Matthew (Matt 19:20). Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark (Mark 10:21), "Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him--a lesson to those who can see nothing lovable save in the regenerate.

 22   lackest . . . one thing--Ah! but that a fundamental, fatal lack.
sell, &c.--As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.

 23   was very sorrowful--Matthew (Matt 19:22) more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law--the absolute subjection of the heart to God, and this want vitiated all his other obediences.

 24   when Jesus saw--Mark says (Mark 3:34), He "looked round about"--as if first following the departing youth with His eye--"and saith unto His disciples."
How hardly, &c.--with what difficulty. In Mark (Mark 10:24) an explanation is added, "How hard is it for them that trust in riches," &c.--that is, with what difficulty is this idolatrous trust conquered, without which they cannot enter; and this is introduced by the word "children"--sweet diminutive of affection and pity (John 21:5).

 25   easier for a camel, &c.--a proverbial expression denoting literally a thing impossible, but figuratively, very difficult.

 26   For, &c.--"At that rate none can be saved": "Well, it does pass human power, but not divine."

 28   Lo, &c.--in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"
left all--"The workmen's little is as much his "all" as the prince's much" [BENGEL]. In Matthew (Matt 19:27) he adds, "What shall we have therefore?" How shall it fare with us?

 29   There is no man, &c.--graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.
house, &c.--The specification is still more minute in Matthew and Mark, (Matt 19:27; Mark 10:29) to take in every form of self-sacrifice.
for the kingdom of God's sake--in Mark (Mark 10:29), "for MY sake and the Gospel's." See on Luke 6:22.

 30   manifold more in this present time--in Matthew (Matt 19:29) "an hundredfold," to which Mark (Mark 10:30) gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"--"an hundredfold more"--than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on Matt 12:49-Matt 12:50; and 2Cor 6:14-18.) But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And
When the shore is won at last
Who will count the billows past?
KEBLE
These promises are for every one who forsakes his all for Christ. But in Matthew (Matt 19:28) this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from Luke 22:28-Luke 22:30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.

 31   FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luke 18:31-Luke 18:34)
all written by the prophets concerning the Son of man . . . be accomplished--showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.

 34   understood none, &c.--The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.

 38   BLIND MAN HEALED. (Luke 18:35-Luke 18:43)
son of David, &c.--(See on Matt 12:23).

 39   rebuked, &c.--(See on Luke 18:15).
so much the more--that importunity so commended in the Syrophenician woman, and so often enjoined (Luke 11:5-Luke 11:13; Luke 18:1-Luke 18:8).

 40   commanded, &c.--Mark (Mark 10:49) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted--he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus" (Mark 10:49-Mark 10:50).

 41   What wilt thou, &c.--to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (Mark 10:51); an emphatic and confiding exclamation. (See on John 20:16.)