1Pověděl jim také i podobenství, kterak by potřebí bylo vždycky se modliti a neoblevovati, 2Řka: Byl jeden soudce v městě jednom, kterýž se Boha nebál, a člověka nestyděl. 3Byla pak vdova v témž městě. I přišla k němu, řkuci: Pomsti mne nad protivníkem mým. 4On pak dlouho nechtěl. Ale potom řekl sám v sobě: Ač se Boha nebojím, ani člověka nestydím, 5Však že mi pokoje nedá tato vdova, pomstím jí, aby naposledy přijduci, neuhaněla mne. 6I dí Pán: Slyšte, co praví ten soudce nepravý. 7A což by pak Bůh nepomstil vyvolených svých, volajících k němu dnem i nocí, ačkoli i prodlévá jim? 8Pravímť vám, žeť jich brzo pomstí. Ale když přijde Syn člověka, zdaliž nalezne víru na zemi? 9I řekl také proti některým, kteříž v sebe doufali, že by spravedliví byli, jiných za nic nevážíce, podobenství toto: 10Dva muži vstupovali do chrámu, aby se modlili, jeden farizeus, a druhý publikán. 11Farizeus stoje, takto se sám v sobě modlil: Bože, děkuji tobě, že nejsem jako jiní lidé, dráči, nespravedliví, cizoložníci, aneb jako i tento publikán. 12Postím se dvakrát do téhodne, desátky dávám ze všech věcí, kterýmiž vládnu. 13Publikán pak zdaleka stoje, nechtěl ani očí k nebi pozdvihnouti. Ale bil se v prsy své, řka: Bože, buď milostiv mně hříšnému. 14Pravímť vám: Odšel tento, ospravedlněn jsa, do domu svého, a ne onen. Nebo každý, kdož se povyšuje, bude ponížen; a kdož se ponižuje, bude povýšen. 15Přinášeli také k němu i nemluvňátka, aby se jich dotýkal. To viděvše učedlníci, přimlouvali jim. 16Ale Ježíš svolav je, řekl: Nechte dítek, ať jdou ke mně, a nebraňte jim, nebo takovýchť jest království Boží. 17Amen pravím vám: Kdož by koli nepřijal království Božího jako dítě, nevejdeť nikoli do něho. 18I otázalo se ho jedno kníže, řka: Mistře dobrý, co čině, život věčný obdržím? 19I řekl jemu Ježíš: Co mne nazýváš dobrým? Žádný není dobrý, než jediný, totiž Bůh. 20Umíš přikázaní: Nezcizoložíš, nezabiješ, nepokradeš, nepromluvíš křivého svědectví, cti otce svého i matku svou. 21On pak řekl: Toho všeho ostříhal jsem od své mladosti. 22Ale slyšav to Ježíš, řekl mu: Ještěť se jednoho nedostává. Všecko, což máš, prodej, a rozdej chudým, a budeš míti poklad v nebi, a poď, následuj mne. 23On pak uslyšav to, zarmoutil se; byl zajisté bohatý velmi. 24A viděv jej Ježíš zarmouceného, řekl: Aj, jak nesnadně ti, kdož statky mají, do království Božího vejdou! 25Snáze jest zajisté velbloudu skrze jehelnou dírku projíti, nežli bohatému vjíti do království Božího. 26Tedy řekli ti, kteříž to slyšeli: I kdož může spasen býti? 27A on dí: Což jest nemožného u lidí, možné jest u Boha. 28I řekl Petr: Aj, my opustili jsme všecko, a šli jsme za tebou. 29On pak řekl jim: Amen pravím vám, že není žádného, kterýž by opustil dům, neb rodiče, neb bratří, neb manželku, neb dítky, pro království Boží, 30Aby nevzal v tomto času mnohem více, v budoucím pak věku života věčného. 31Tedy pojav dvanácte, řekl jim: Aj, vstupujeme do Jeruzaléma, a naplníť se všecko Synu člověka to, což psáno jest skrze proroky. 32Nebo vydán bude pohanům, a bude posmíván, a zlehčen, i uplván. 33A ubičujíce, zamordují jej, ale třetího dne z mrtvých vstane. 34Oni pak tomu nic nerozuměli, a bylo slovo to skryto před nimi, aniž věděli, co se pravilo. 35I stalo se, když se přibližovali k Jericho, slepý jeden seděl podlé cesty, žebře. 36A slyšev zástup pomíjející, otázal se, co by to bylo. 37I oznámili jemu, že Ježíš Nazaretský tudy jde. 38I zvolal, řka: Ježíši, synu Davidův, smiluj se nade mnou. 39A ti, kteříž napřed šli, přimlouvali mu, aby mlčal. Ale on mnohem více volal: Synu Davidův, smiluj se nade mnou. 40Tedy zastaviv se Ježíš, rozkázal ho k sobě přivésti. A když se přibližoval, otázal se ho, 41Řka: Co chceš, ať učiním? On pak dí: Pane, ať vidím. 42A Ježíš řekl jemu: Prohlédni. Víra tvá tě uzdravila. 43A i hned prohlédl, a šel za ním, velebě Boha. A všecken lid viděv to, vzdal chválu Bohu.
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.)
