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Luke 18 |
King James Version
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Luke 18:1 And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased.
As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shows mercy, and is softened by her importunity. After having taught us that we must in the last days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, when the Son of man comes, shall he find faith on the earth?
When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests.
, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray
Author: Tertullian of Carthage Rank: Author AD: 220
He who has redeemed you, has shown you what He would have you do. He would have you be instantin prayer, He would have you ponder in your heart the blessings you are praying for, He would have you ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord's encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted you, to talk with God in your prayers, and make known to Him all your wants, while He though not in words, yet by His mercy, answers you, for He despises not petitions, He tires not but when you are silent.
Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God's ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.
[The Lord] taught us to pray to receive this blessed life. He taught us not to pray with much speaking, as if we were more likely to be heard, the more words we use in our prayer. The Lord said, “He knows what is needful for us before we ask him.” For this reason, it may seem strange, although he cautions us against much speaking, he still urges us to pray since he knows what is needful for us before we ask for it. He said, “We should always pray and not faint.” He used the example of a certain widow who wished to be avenged of her adversary and petitioned an unjust judge so often that she made him listen to her. She made him listen not through any motive of justice or compassion, but through weariness of her insistence. In this way, we were to learn how surely the merciful and just God hears us when we pray without ceasing. The widow, because of her continual petition, could not be treated with contempt even by an unjust and wicked judge.
Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on account of the contrast, from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith. So also here when he brings forward the case of the unjust judge.
The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches overher. But in the following words, And she came to him, saying, Avenge me we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, though at the same time we are very plainly reminded to pray for our enemies and persecutors. This avenging of the righteous then we must understand to be, that the wicked may perish. And they perish in two ways, either by conversion to righteousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire vengeance.
If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfillment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy? And so it follows. And the Lord said, Hear what
Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains? .
Our Lord adds this to show, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives steadfastness to faith.
Our Lord adds this to show, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives steadfastness to faith.
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Luke 18:2 Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her."
How was that unjust judge immoral and wicked? How was the upright judge gracious and just? The first in his iniquity was not willing to vindicate the widow, and in his wickedness, he was not willing to put her mind at rest. The justice of God knows how to vindicate, and his grace discerns how to give life. The iniquity of this wicked judge was contrary to the justice of God, and the wickedness of this rebel was in opposition to the grace of the gentle One. His wickedness therefore was stubbornness, for it dared to go against the fear of God. His boldness was stubborn, for it refused the lowly person. These two were stubborn, but persistent prayer was even more stubborn. The persistence of the widow humiliated both the iniquity that was rebelling against God and the boldness that was behaving arrogantly towards human beings. She subjected them to her will, so that they might provide her with a vindication over her adversary. Persistence transformed these two bitter branches, and they bore sweet fruit that was against their nature. The iniquity of the judge brought about a righteous judgment and a just retribution for the falsely accused woman. His wickedness gave peace to the afflicted one, although iniquity does not know how to judge, and wickedness does not know how to give refreshment. Persistence forced these two evil and bitter branches to give good fruit against their nature. If we persist in prayer, we should be even more able to prevail on the grace and justice of God to give us fruit that agrees with their nature. Let justice vindicate us, and let grace refresh us. Accordingly, the fruit of justice is the just reward of the oppressed, while the giving of refreshment to the afflicted is the fruit of grace. Commentary on Tatian’s Diatessaron
The present parable assures us God will bend his ear to those who offer him their prayers, not carelessly nor negligently but with earnestness and constancy. The constant coming of the oppressed widow conquered the unjust judge that did not fear God or have any shame. Even against his will, he granted her request. How will not he who loves mercy and hates iniquity, and who always gives his helping hand to those that love him, accept those who draw near to him day and night and avenge them as his elect? Commentary on Luke, Homily
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Luke 18:3 ‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If only our prayers, our groanings, and our tears, knock at the door; and with these we must be urgent and persevering, even although prayer be offered with one mind.
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Luke 18:4 ‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:5 ‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:6 And the Lord said, ‹Hear what the unjust judge saith.›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
People sell the word of righteousness and make many abandon sound faith. They involve them in the inventions of devilish error. As Scripture says, they belch things out of their own hearts and not out of the mouth of the Lord. He foretold this saying, “When the Son of man comes, will he find faith on the earth?” It did not escape his knowledge. How could it, since he is God, who knows all things? In his own words, he tells us that the love of many will grow cold. In the end times, some will depart from a correct and blameless faith. They will be going after seducing spirits and listening to the false words of people who have a seared conscience. Against these, we come near to God as faithful servants, begging him that their wickedness and their attempts against his glory may have no effect. Commentary on Luke, Homily
We say in our prayers to him who is able to save and drive away from us that wicked being, “Avenge me of my adversary.” The onlybegotten Word of God has truly done this by having become man. He has ejected the ruler of this world from his tyranny over us and has delivered and saved us and put us under the yoke of his kingdom. It is excellent to make requests through constant prayer, because Christ will receive our pleas and fulfill our petitions. Commentary on Luke, Homily
"But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying:
These examples now are proposed so that important things may be suggested from things of less importance. They are like the example of the judge who feared neither God nor people and who nevertheless yielded to the widow bothering him to judge her case. He yielded not through piety or kindness but through fear of suffering annoyance. By no means does that unjust judge furnish an allegorical representation of God. The example is of an unjust man who, although he yields for the mere sake of avoiding annoyance, nevertheless cannot disregard those who bother him with continual pleadings. By this the Lord wishes us to infer how much care God bestows on those who beseech him, for God is both just and good.
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Luke 18:7 ‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that "God would avenge His own elect.".
He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect.
Author: Tertullian of Carthage Rank: Author AD: 220
And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily."
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Luke 18:8 ‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
All God’s people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow’s earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
Verses that belong to this explanation: 1-8
1And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;2Saying, ‹There was in a city a judge, which feared not God, neither regarded man:›3‹And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.›4‹And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;›5‹Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.›6And the Lord said, ‹Hear what the unjust judge saith.›7‹And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?›8‹I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For these are hidden wolves, dumb dogs, that cannot bark, who at present are but few, but in process of time, when the end of the world draws nigh, will be more in number and more troublesome, of whom said the Lord, "Will the Son of man, when He comes, find faith on the earth? "
But if there be among us, most beloved brother, the fear of God, if the maintenance of the faith prevail, if we keep the precepts of Christ, if we guard the incorrupt and inviolate sanctity of His spouse, if the words of the Lord abide in our thoughts and hearts, when he says, "Thinkest thou, when the Son of man cometh, shall He find faith on the earth".
And therefore the Lord, looking to our days, says in His Gospel, "When the Son of man cometh, think you that He shall find faith on the earth? "
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Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican’s address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God’s glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
Verses that belong to this explanation: 9-14
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›11‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›12‹I fast twice in the week, I give tithes of all that I possess.›13‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›14‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth aparable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.
It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride.
Observe the order of the Pharisee's prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.
It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.
Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. Forhe feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it asit were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.
But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke the seat the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.
For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way "more justified "than the shameless Pharisee.
Author: Tertullian of Carthage Rank: Author AD: 220
To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor.
He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it tobe blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.
He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God.
This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bears athousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is alsoa humility arising from sorrows, as, He has humbled my life upon the earth. There is ahumility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?.
This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.
“He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you.
The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself.
In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.
Does it not strike you when the Lord says in the Gospel, “When the Son of man comes, do you think he will find faith on earth?” Knowing that some would arrogantly attribute this faith to themselves, he immediately said, “To some who seemed to themselves to be just and despised others, he spoke this parable. Two men went up into the temple to pray: the one a Pharisee and the other a publican, etc.”
His fault wasnot that he gave God thanks, but that he asked for nothing further. Because you are full and abounds, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, “God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.
Hemight at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.” .
See how he; derives from the Publican near him afresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, heis one of the others.”.
If you look into his words, you will find that he asked nothing of God. He goes upindeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.
Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused Hear now the sentence of the Judge; Verily I say to you, this man went down to his house justified rather than the other.
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Luke 18:10 ‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican’s address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God’s glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
Verses that belong to this explanation: 9-14
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›11‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›12‹I fast twice in the week, I give tithes of all that I possess.›13‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›14‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In the case of that Pharisee who was praying, the things he said were true. Since he was saying them out of pride and the tax collector was telling his sins with humility, the confession of sins of the last was more pleasing to God than the acknowledgment of the almsgiving of the first. It is more difficult to confess one’s sins than one’s righteousness. God looks on the one who carries a heavy burden. The tax collector therefore appeared to him to have had more to bear than the Pharisee had. He went down more justified than the Pharisee did, only because of the fact he was humble. If this Pharisee had been sinful, his prayer would have added iniquity to iniquity, but the Lord purified the tax collector of his iniquity. If just by praying, the Pharisee’s prayer provoked God’s wrath, then as a result of that provocation, the prayer of the tax collector proved all the more potent. Commentary on Tatian’s Diatessaron
It says that the tax collector “stood afar off,” not even venturing to raise up his eyes. You see him abstaining from all boldness of speech. He seems devoid of the right to speak and beaten down by the scorn of conscience. He was afraid that God would see him, since he had been careless in keeping his laws and had led an unchaste and uncontrolled life. You also see that he accuses his own depravity by his external manner. The foolish Pharisee stood there bold and broad, lifting up his eyes without a qualm, bearing witness of himself and boastful. The other feels shame for his conduct. He is afraid of his judge. He beats his breast. He confesses his offenses. He shows his illness as to the Physician, and he prays that he will have mercy. What is the result? Let us hear what the judge says. He says, “This man went down to his house justified rather than the other.” Commentary on Luke, Homily
What profit is there in fasting twice in the week if it serves only as a pretext for ignorance and vanity and makes you proud, haughty and selfish? You tithe your possessions and boast about it. In another way, you provoke God’s anger by condemning and accusing other people because of this. You are puffed up, although not crowned by the divine decree for righteousness. On the contrary, you heap praises on yourself. He says, “I am not as the rest of humankind.” Moderate yourself, O Pharisee. Put a door and lock on your tongue. You speak to God who knows all things. Wait for the decree of the judge. No one who is skilled in wrestling ever crowns himself. No one also receives the crown from himself but waits for the summons of the referee…. Lower your pride, because arrogance is accursed and hated by God. It is foreign to the mind that fears God. Christ even said, “Do not judge, and you shall not be judged. Do not condemn, and you will not be condemned.” One of his disciples also said, “There is one lawgiver and judge. Why then do you judge your neighbor?” No one who is in good health ridicules one who is sick for being laid up and bedridden. He is rather afraid, for perhaps he may become the victim of similar sufferings. A person in battle, because another has fallen, does not praise himself for having escaped from misfortune. The weakness of others is not a suitable subject for praise for those who are in health. Commentary on Luke, Homily
I say unto you, this man went down to his house justified rather than the Pharisee: for every one that exalteth himself shall be abased; and whosoever humbleth himself shall be exalted."
How useful and necessary a medicine is repentance! People who remember that they are only human will readily understand this. It is written, “God resists the proud, but gives grace to the humble.” … The Pharisee was not rejoicing so much in his own clean bill of health as in comparing it with the diseases of others. He came to the doctor. It would have been more worthwhile to inform him by confession of the things that were wrong with himself instead of keeping his wounds secret and having the nerve to crow over the scars of others. It is not surprising that the tax collector went away cured, since he had not been ashamed of showing where he felt pain.
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Luke 18:11 ‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican’s address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God’s glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
Verses that belong to this explanation: 9-14
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›11‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›12‹I fast twice in the week, I give tithes of all that I possess.›13‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›14‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:12 ‹I fast twice in the week, I give tithes of all that I possess.›
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican’s address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God’s glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
Verses that belong to this explanation: 9-14
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›11‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›12‹I fast twice in the week, I give tithes of all that I possess.›13‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›14‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:13 ‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›
The Lord describes the tax collector, as he went into the temple full of shame.
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican’s address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God’s glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
Verses that belong to this explanation: 9-14
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›11‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›12‹I fast twice in the week, I give tithes of all that I possess.›13‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›14‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:14 ‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
In the prayer of the Pharisee and that of the tax collector, the former spoke at length, but his heart was not bound to God, and God did not accept his prayer. The tax collector, on the other hand, said only one sentence, and his heart was completely contrite.
The most important thing in your prayer are your feelings, not your words.
So, does your prayer emanate from your feelings with passion, understanding, and faith? Does it come from a humbled and broken heart? Is it mixed with love and longing for God? Does it possess depth and reflection? Or is it merely composed of some phrases presented to God and a few words from the lips, without your heart?
Thus, the crucial aspect of prayer is the elevation of the heart to God.
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favor and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican’s address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God’s glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
Verses that belong to this explanation: 9-14
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10‹Two men went up into the temple to pray; the one a Pharisee, and the other a publican.›11‹The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men› [are], ‹extortioners, unjust, adulterers, or even as this publican.›12‹I fast twice in the week, I give tithes of all that I possess.›13‹And the publican, standing afar off, would not lift up so much as› [his] ‹eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.›14‹I tell you, this man went down to his house justified› [rather] ‹than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The stern Pharisee, who in his overweening pride not only boasted of himself but also discredited the tax collector in the presence of God, made his justice void by being guilty of pride. Instead of the Pharisee, the tax collector went down justified, because he had given glory to God, the holy One. He did not dare lift his eyes but sought only to plead for mercy. He accused himself by his posture, by striking his breast, and by entertaining no other motive except propitiation. Be on your guard, therefore, and bear in mind this example of severe loss sustained through arrogance. The one guilty of insolent behavior suffered the loss of his justice and forfeited his reward by his bold selfreliance. He was judged inferior to a humble man and a sinner because in his selfexaltation he did not await the judgment of God but pronounced it himself. Never place yourself above anyone, not even great sinners. Humility often saves a sinner who has committed many terrible transgressions. .
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Luke 18:15 And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them.
None are too little, too young, to be brought to Christ, who knows how to show kindness to those not capable of doing service to him. It is the mind of Christ, that little children should be brought to him. The promise is to us, and to our seed; therefore He will bid them welcome to him with us. And we must receive his kingdom as children, not by purchase, and must call it our Father’s gift.
Verses that belong to this explanation: 15-17
15And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them.16But Jesus called them [unto him], and said, ‹Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.›17‹Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.
The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.
What is there in babies that is worthy of imitation? Is it their lack of firmness and intelligence? It is incredible to affirm or imagine anything like this. Christ, however, does not wish us to be without understanding but wants us perfectly to know everything that is useful and necessary for our salvation. Wisdom even promises that she will give cleverness to the simple and the beginning of sense and understanding to the young. … How someone might at once be both simple and clever, the Savior explains to us elsewhere, saying, “Be clever as serpents and simple as doves.” Blessed Paul also writes, “My brothers, do not be children in your minds, but in wickedness be babies, and in your minds grown men.” It is necessary to examine the meaning of being babies in wickedness and the way a person becomes a baby, but a grown person in mind. Knowing very little or nothing at all, a baby is correctly acquitted of the charge of depravity and wickedness. It is also our duty to attempt to be like them in the very same way. We must entirely put away from us habits of wickedness, that we also may be regarded as people who do not even know the path that leads to deception. Unconscious of spite and fraud, we must live in a simple and innocent manner, practicing gentleness and a priceless humility and readily avoiding wrath and spitefulness. These qualities are found in those who are still babies. Commentary on Luke, Homily
Mothers brought their babes. They wanted his blessing and begged for their infants the touch of his holy hand. The blessed disciples rebuked them for doing this, not because they envied the babes; rather they were paying him due respect as their teacher and preventing him from getting unnecessarily tired. They placed much value on order. Even until now, infants are brought near and blessed by Christ by means of consecrated hands. The pattern of the act continues even until this day and descends to us from the custom of Christ as its fountain. Only now, the bringing of infants does not take place in an unbecoming or disorderly manner but with proper order, solemnity and reverence. Commentary on Luke, Homily
We shall receive the kingdom of God as a child if we are disposed towards our Lord's teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.
The other doctrine that your brotherhood claims they preach, that little children can attain the reward of eternal life without the grace of baptism, is very foolish. “Unless they eat of the flesh of the Son of man and drink his blood, they will not have life in them.” It seems to me that those who claim this for them without regeneration want to nullify baptism, since they teach that these children have what they believe is not to be bestowed on them in baptism even by themselves. If they do not want anything to stand in their way, let them confess that there is no need of rebirth and that the sacred stream of regeneration has no effect. The Lord proclaims this in the Gospel to disarm the vicious doctrine of proud people by the swift reasoning of truth. He says, “Allow the little children, and do not forbid them to come to me.”
To whom are they brought to be touched, but to the Savior? And as being the Savior they are presented to Him to be saved, who came to save that which was lost. But with regard to these innocents, when w ere they lost? The Apostle says, By one mansin entered into the world. Let then the little children come as the sick to a physician, the lostto their Redeemer.
Why does he say that children are fit for the kingdom of heaven? Perhaps it is because they do not know spitefulness, have not learned to deceive, dare not strike back, neglect to search for wealth, and do not work after honor and ambition…. Childhood is not meant, but rather goodness rivaling childlike simplicity. It is not a virtue to be unable to sin, but to be unwilling to do so and to retain perseverance of will, so that the will imitates childhood and the person imitates nature.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
It may be thought strange by some that the disciples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But we must understand in this either a mystery, or the effect of their love to Him. For they did it not from envy or harsh feeling towards the children, but they manifested a holy zeal in their Lord's service, that he might not be pressed by the crowds. Our own interest must be given up where an injury is threatened to God. But we may understand the mystery to be, that they desired the Jewish people to be first saved, of whom they were according to the flesh.
Lastly, our Savior expressed this when He said, Verily I say to you, Whoever will not receive the kingdom of God as a little child What child were Christ's Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? Who when Hewas reviled, reviled not again. So that there is in childhood a certain venerable antiquity, and in old age a childlike innocence.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 18:16 But Jesus called them [unto him], and said, ‹Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.›
None are too little, too young, to be brought to Christ, who knows how to show kindness to those not capable of doing service to him. It is the mind of Christ, that little children should be brought to him. The promise is to us, and to our seed; therefore He will bid them welcome to him with us. And we must receive his kingdom as children, not by purchase, and must call it our Father’s gift.
Verses that belong to this explanation: 15-17
15And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them.16But Jesus called them [unto him], and said, ‹Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.›17‹Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:17 ‹Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.›
None are too little, too young, to be brought to Christ, who knows how to show kindness to those not capable of doing service to him. It is the mind of Christ, that little children should be brought to him. The promise is to us, and to our seed; therefore He will bid them welcome to him with us. And we must receive his kingdom as children, not by purchase, and must call it our Father’s gift.
Verses that belong to this explanation: 15-17
15And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them.16But Jesus called them [unto him], and said, ‹Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.›17‹Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, You are good; vouchsafe me the nan answer to my question. I am learned in the Old Testament, but I see in you something far more excellent. For you make no earthly promises, but preach the kingdom of heaven. Tellme then, what shall I do to inherit eternal life? The Savior then considering his meaning, because faith is the way to good works, passes over the question he asked, and leads him to the knowledge of faith; as if a man was to ask a physician, “What shall I eat?” and he was to show him what ought to go before his food. And then He sends him to His Father, saying, Why call you me good? not that He was not good, for He was the good branch from the good tree, or the good Son of the good Father.
After instructing him in the knowledge of the faith, He adds, you know the commandments. As though He said, Know God first, and then will it be time to seek what you ask.
But you may observe that these commandments consist in not doing certain things; that if you have not committed adultery, you are chaste; if you steal not, honestly disposed; if you bear not false witness, truth-telling. Virtue then we see is rendered easy through the goodness of the Lawgiver. ForHe speaks of avoiding of evil, not practicing of good. And any cessation from action is easier than any actual work.
Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks to follow Christ. You yet lack one thing, Sell all that you have Asif He says, you ask how to possess eternal life; scatter your goods among the poor, and you shall obtain it. A little thing is that you spend, you receive great things.
The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and bearing false witness are sins which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as bothless common, and of less weight than the other.
Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honor your father and mother.
Hence when he says, All that you have, He inculcates the most complete poverty. For if there is any thing left over or remaining to you, you are its slave.
Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me.
That it was by the Creator's precepts that eternal life is acquired.
Go his way who had not "received "the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.
Author: Tertullian of Carthage Rank: Author AD: 220
For when on earth He acted in the very same manner, and answered to one who addressed Him as `Good Master: '`Why callest thou me good? One is good, my Father who is in heaven.'
Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.
God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers.
But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shown in the words which succeed, And come, follow me, which betokens it to be from love. For herein shall all men know that you are my disciples, if you have love one toward another.
The youngman speaks false, for if he had fulfilled that which was afterwards placed among the commandments, You shall love your neighbor as yourself, how was it that when he heard, Goand sell all that you have, and give to the poor, he went away sorrowful?
The Jewish crowds … with their princes and teachers … looked at Christ as being a mere man like one of us, and not as God who had become man. They approached him to test him and lay the nets of their cleverness for him…. He is called here a ruler. He fancied himself to have learned the law and supposed that he had been accurately taught it. He imagined that he could convict Christ of introducing laws of his own and of dishonoring the commandment spoken by most wise Moses. It was the Jews’ goal to prove that Christ opposed and resisted the former commandments and established new laws by his own authority, in opposition to those previously existing. Their wicked conduct toward him had a false pretext. He comes near and makes a pretense of speaking kindly. He calls him “Teacher,” designates him “good,” and professes himself desirous of being a disciple. He says, “What shall I do to inherit eternal life?” Observe how he mixes flattery with fraud and deceit, like one who mingles vinegar with honey. He supposed that he could deceive him in this way. Commentary on Luke, Homily
What reply is made by the allknowing One of whom it is written that he “takes the wise in their craftiness”? “Why do you call me good? No one is good except one, God.” You see how Christ proved immediately that the ruler was neither wise nor learned, although he was the ruler of a synagogue of the Jews. He says, “You did not believe that I am God, and the clothing of the flesh has led you astray. Why did you apply to me titles suitable to the supreme nature alone, while you still assume that I am a mere man like you and not superior to the limits of human nature?” In the nature that transcends all, God alone is found to be good by nature, that is, unchangeably good…. He says, “I do not seem to you to be truly God. Ignorantly and foolishly, you have applied to me the properties and virtues of the divine nature. Why do you then imagine that I, a mere man that never is invested with goodness but only gains it by the assent of the divine will, have the property of the unchangeable nature?” This was the meaning of what Christ spoke. Commentary on Luke, Homily
Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt Him. But He who takes the wise in their craftiness answers him fitly as follows, Why call you me good? there is none good, save God alone.
But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine. Whereas He sends him to the former; as it follows, You shall not kill, you shall not commit adultery.
The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow.
"And Peter said: "I shall explain to you how goodness itself is just. Our teacher Himself first said to the Pharisee who asked Him.
`Enter ye through the strait and narrow way, through which ye shall enter into life.' And somewhere else, when one asked Him,
Annon aperte indicat, quod sicut mundus componitur ex contrariis, nempe ex calido et frigido, humido et sicco, ita etiam ex iis qui dant, et ex iis qui accipiunt? Et rursus cum dixit: "Si vis perfectus esse, vende quae habes, et da pauperibus "refellit eum qui gloriabatur quod "omnia a juventute praecepta servaverat; "non enim impleverat illud: "Diliges proximum tuum sicut teipsum: ".
He asks, too, relief in those things in which we have sinned, and conversion to the acknowledgment of them.
Author: Clement Of Alexandria Rank: Author AD: 215
Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions.
He does not tell us to sellour goods, because they are by nature evil, for then they would not be God's creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is anyone condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God's command both blots out sins, and bestows the kingdom.
When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those w ho are known to be faithful, and prudent in their management; for cursed is he who does the work of the Lord negligently.
The merchant when he goes to the market, is not loath to part with all that he has, in order to obtain what he requires, but you are grieved at giving mere dust and ashes that you may gain everlasting bliss.
The merchant when he goes to the market, is not loath to part with all that he has, in order to obtain what he requires, but you are grieved at giving mere dust and ashes that you may gain everlasting bliss.
The Father is good. The Son is good. The Holy Spirit is good. Still, there are not three goods but one good. He said, “No one is good except the one God.” The Lord Jesus Christ did not answer. He feared that the one who in addressing a man had said “good master” might understand him as only a man. He therefore did not say, “No one is good except the Father alone.” He rather said, “No one is good except the one God.” By the name Father, the Father makes himself known. The name God includes himself, as well as the Son and the Holy Spirit, because the Trinity is one God.
It may seem that the account given in Matthew is different, where it is said, “Why ask you me of good?” which might apply better to the question which he asked, What good shall I do? In this place he both calls Him good, and asks the question about good. It will be best then to understand both to have been said, Why call you me good? and, Why ask you me of good? though the latter may rather be implied in the former.
The young man asked the Lord how to attain to eternal life and heard that he must sell all his goods and distribute them to the poor and have his treasure in heaven. Why else did he go away sad, except that he had, as the Gospel says, great riches? It is one thing not to wish to hoard up what one does not have. It is another thing to scatter what has been accumulated. The former is like refusing food; the latter, like cutting off a limb.
For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven.
Author: Athanasius the Apostolic Rank: Pope AD: 373
That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only inpart, not in the whole. For God is good altogether, man partially.
He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is not excepted from God, surely neither is Christ excepted from good. For how is He not good who is born from good? A good tree brings forth good fruits. How is He not good, seeing that the substance of His goodness which He took to Him from the Father has not degenerated in the Son which did not degenerate in the Spirit. Your good spirit, he says, shall lead me into a land of uprightness. But if the Spirit is good who received from the Son, verily He also is good who gave It. Because then it was a lawyer who tempted Him, as is plainly strewn in another book, He therefore well said, None is good, save God, that He might remind him that it was written, You shall not tempt the Lord your God, but he the rather gives thanks to the Lord that He is good.
Honor is concerned not only with paying respect, but also with giving bountifully. For it is honoring to reward deserts. Feed your father, feed your mother, and when you have fed them you have not requited all the pangs and agony your mother underwent for you. To the one you owe all you have, to the other all you are. What a condemnation, should the Church feed those whom you are able tofeed! But it may be said, What was going to bestow upon my parents, I prefer to give to the Church. God seeks not a gift which will starve your parents, but the Scripture says as well that parents are to be fed, as that they are to be left for God's sake, should they check the love of a devout mind.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 18:19 And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, "none but one.".
"But "say they, "God is `good, 'and `most good, '
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 18:20 ‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:21 And he said, All these have I kept from my youth up.
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: "One thing thou yet lackest: sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me."
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 18:22 Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:23 And when he heard this, he was very sorrowful: for he was very rich.
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:24 And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be saved; but he who possesses or is the master of them shall with difficulty be saved, because of human infirmity. For the devil is ever trying to make our foot slip as long as we possess riches, and it is a hard matter to escape his wiles. Poverty therefore is a blessing, and as it were free from temptation.
With men therefore whose thoughts creep earthward, salvation is impossible, but with God it is possible. For when man shall have God for his counselor, and shall have received the righteousness of God and His teaching concerning poverty, as well as have invoked His aid, this shall be possible to him.
Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according to the divine command, while those who have acquired wealth in an ungodly way, are ungodly in their use of it; whether in squandering it on harlots or parasites, or hiding it in the ground, but sparing nothing for the poor. He does not then forbid men to be rich, but to be the slaves of their riches. He would have us use them as necessary, not keep guard over them. It is of a servant to guard, of amaster to dispense. Had he wished to preserve them, He would never have given them tomen, but left them to remain in the earth.
There is no profit inriches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing and of becoming poor to be inwant, it is plain that the poorer a man is, the richer he grows. For it is far easier for one in poverty to despise wealth, than for the rich. Nor again is avarice wont to be satisfied byhaving more, for thereby are men only the more inflamed, just as a fire spreads, the more it has to feed upon. Those which seem to be the evils of poverty, it has in common with riches, but the evils of riches are peculiar to them.
These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world.
It says, “Peter said to him, ‘Look, we have left all and followed you.’ ” …I imagine, to this some may reply, “What had the disciples given up? They were men who gained the necessities of life by their sweat and labor, being by trade fishermen, who perhaps owned a boat and nets somewhere. They did not have wellbuilt houses or any other possessions. What did they leave, or for what did they ask a reward from Christ?” What is our answer to this? For this very reason, they made this most necessary inquiry. Since they possessed nothing except what was trifling and of slight value, they would learn how God will reward and gladden with his gifts those who likewise have left but little for the sake of the kingdom of God. They desired to be counted worthy of the kingdom of heaven because of their love for him. The rich man, one who has disregarded much, will confidently expect a reward. He who possessed little and abandoned it, how was it not right to ask what hopes he might entertain? For this reason, as representing those in the same condition of their having left little, they say, “Behold, we have left all and followed you.”It is further necessary to observe also this. Correctly considered, the pain of abandoning is the same whether one abandons much or little. Come and let us see the real meaning of the matter by a trivial example. Suppose two men had to stand naked. The one took off expensive clothes while the other put off only what was cheap and easy to get. Would not the pain of the nakedness be equal in both cases? What possible doubt can there be on this point? As far as regards obedience and good will, those who had different circumstances and yet practiced equal readiness and willingly sold what they had must be placed on an equal footing with the rich. The very wise Paul also takes up their cause. He wrote, “If there be a ready mind, it is accepted according to what a man has and not according to what he has not.” Thus inquiry of the holy apostles was not unreasonable. Commentary on Luke, Homily
The ruler was too weak in his intentions and could not be prevailed upon even to listen to the advice of selling his possessions, although it would have been good for him and full of reward. Our Lord lays bare the sickness that has its home in the rich, saying, “How hard it is for those that have riches to enter into the kingdom of God! I say to you, that it is easier for a camel to enter in through the eye of a needle than for a rich man into the kingdom of God.” Now by a camel he means not the animal of that name but rather a thick cable. It is the custom of those wellversed in navigation to call the thicker cables “camels.” Commentary on Luke, Homily
The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, lo, we have left all. Matthew adds, What shall we have therefore?.
It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance with the rich, who have forsaken all, inasmuch as they act from the like affections, involuntarily making a surrender of all that they possess. And therefore it follows, Verily I say to you, there is no man that has left house who shall not receive manifold more He inspires all who hear Him with the most joyful hopes, confirming His promises to them withan oath, beginning His declaration with Verily. For when the divine teaching invites the world to the faith of Christ, some perhaps regarding their unbelieving parents are unwilling to distress them by coming to the faith, and have the like respect of others of their relations; while some again forsake their father and mother, and hold lightly the love of their whole kindred in comparison of the love of Christ.
This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall havea Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. Ifa mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall havea Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. Ifa mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
The name of “rich” he here gives to one who covets temporal things, and boasts himself in them. To such rich men are opposed the poor in spirit, of whom is the kingdom of heaven. Now mystically it is easier for Christ to suffer for the lovers of this world, than for the lovers of this world to be converted to Christ. For by the name of a camel He would represent Himself: for He voluntarily humbled Himself to bear the burdens of our infirmity. By the needle He signifies sharp piercings, and thereby the pangs received in His Passion, but by the form of the needle He describes the straitening of the Passion.
Seeing that there is an incomparably greater number of poor which might be saved by forsaking their riches, they understood that all who love riches, even though they cannot obtain them, were to be counted among the number of the rich. It follows, And he said to them, The things which are impossible with men are possible with God, which must not be taken as if a rich man with covetousness and pride might enter into the kingdom of God, but that it is possible with God for a man to be converted from covetousness and pride, to charity and humility.
“It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.” This is great power. It has great weight in words. With what other words would he more vehemently express that a rich person must not boast in his riches than these by which a compassionate person is defined as against nature? … You can also understand it morally, about every sinner and haughty rich person. When he did not dare to raise his eyes to God, the tax collector, burdened with the awareness of his own sins, was like a camel. Through the help of his confession, he will pass more easily through the eye of a needle than the Pharisee will enter the kingdom of heaven. The Pharisee was arrogant in prayer, boasting of innocence, and overconfident of glory. He rebuked mercy, proclaimed himself, and accused another. He would rather confront the Lord than beg him. If anyone trembles at the camel, let him shudder at him whose deeds are uglier than a camel. –.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 18:25 ‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:26 And they that heard [it] said, Who then can be saved?
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:27 And he said, ‹The things which are impossible with men are possible with God.›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. "For the things which are impossible with men are possible with God."
; who can be ignorant of it? Who also can be unaware that "the things which are impossible with men are possible with God? ".
And, "The things very difficult with men are easy with God."
Author: Tertullian of Carthage Rank: Author AD: 220
It is also agreeable .
for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. "For those things that are impossible with men, are possible with God.".
Wherefore also the Lord declares, "The things which are impossible with men, are possible with God."
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Luke 18:28 Then Peter said, Lo, we have left all, and followed thee.
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:29 And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life."
Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting.".
To the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life.".
Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting."
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Luke 18:30 ‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ’s terms, which would part between him and his estate. Many who are loath to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their worldly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
Verses that belong to this explanation: 18-30
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?19And Jesus said unto him, ‹Why callest thou me good? none› [is] ‹good, save one,› [that is], ‹God.›20‹Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.›21And he said, All these have I kept from my youth up.22Now when Jesus heard these things, he said unto him, ‹Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.›23And when he heard this, he was very sorrowful: for he was very rich.24And when Jesus saw that he was very sorrowful, he said, ‹How hardly shall they that have riches enter into the kingdom of God!›25‹For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.›26And they that heard [it] said, Who then can be saved?27And he said, ‹The things which are impossible with men are possible with God.›28Then Peter said, Lo, we have left all, and followed thee.29And he said unto them, ‹Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,›30‹Who shall not receive manifold more in this present time, and in the world to come life everlasting.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:31 Then he took [unto him] the twelve, and said unto them, ‹Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.›
The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, [1Pet 1:11]. The disciples’ prejudices were so strong, that they would not understand these things literally. They were so intent upon the prophecies which spake of Christ’s glory, that they overlooked those which spake of his sufferings. People run into mistakes, because they read their Bibles by halves, and are only for the smooth things. We are as backward to learn the proper lessons from the sufferings, crucifixion, and resurrection of Christ, as the disciples were to what he told them as to those events; and for the same reason; self-love, and a desire of worldly objects, close our understandings.
Verses that belong to this explanation: 31-34
31Then he took [unto him] the twelve, and said unto them, ‹Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.›32‹For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:›33‹And they shall scourge› [him], ‹and put him to death: and the third day he shall rise again.›34And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it.
Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. The Prophet also foretold the crucifixion, saying, He has poured out his soul to death, and was numbered with the transgressors; as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ's resurrection, For you shall not leave my soul in hell, and so it is here added, And on the third day he shall rise again.
The Savior of all then declared these things beforehand to the holy apostles. It says, “They did not understand what was said, and the word was hid from them.” They did not then know accurately what the holy prophets proclaimed. Although [Peter] who was first among the disciples heard the Savior once say that he should be crucified, die and arise, he did not yet understand the depth of the mystery. He resisted, saying: “Far be that from you, Lord. This will not happen to you.” He was rebuked for speaking this because he did not know the meaning of the relevant Scripture inspired by God. When Christ arose from the dead, he opened their eyes, as another of the holy Evangelists wrote. They were enlightened, being enriched with the abundant participation of the Spirit. Commentary on Luke, Homily
He told them beforehand what would happen so that they might be aware that he foreknew his passion. Although it was in his power easily to escape, Christ still went ahead to willingly meet it. Saying, “Behold, we go up to Jerusalem,” he urgently testified and commanded them to remember what had been foretold. He necessarily added that the holy prophets had foretold all these things. As in the person of Christ, Isaiah says, “I have given my back to scourging, and my cheeks to buffetings; and I have not turned away my face from the shame of spitting.” In another place, the prophet says of him, “As a sheep he was led unto the slaughter, and was silent, as a lamb before its shearer.” “All we like sheep have gone astray: every one has gone astray in his path, and the Lord has delivered him up because of our sins.” In the twentysecond psalm, blessed David, painting as it were beforehand the sufferings upon the cross, set before us Jesus speaking as one already hanging on the tree. He says, “But I am a worm, and no man; scorned by men and despised by the people. All who see me mock at me, they make mouths at me, they wag their heads; ‘He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him!’ ” Some of the Jews did shake their wicked heads at him, deriding him and saying, “If you are the Son of God, come down now from the cross, and we will believe you.” He said, “They divide my garments among them, and for my raiment they cast lots.” In another place, Christ again says of those that crucified him, “They gave gall for my food, and for my thirst they made me drink vinegar.” Commentary on Luke, Homily
To prepare the disciples’ minds, the Savior of all tells them that he will suffer the passion on the cross and death in the flesh as soon as he has gone up to Jerusalem. He added that he would also rise wiping out the pain and obliterating the shame of the passion by the greatness of the miracle. It was glorious and worthy of God to be able to break the bonds of death and hurry back to life. According to the expression of wise Paul, the resurrection from the dead testifies that he is God and the Son of God. Commentary on Luke, Homily
And to convince them that He foreknew His Passion, and of His own accord came toit, that they might not say, “How has He fallen into the hands of the enemy, who promised us salvation?” He relates in order the successive events of the Passion; He shall be delivered to the Gentiles, and shall be mocked, and scourged, and spitted on.
The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures.
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Luke 18:32 ‹For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:›
The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, [1Pet 1:11]. The disciples’ prejudices were so strong, that they would not understand these things literally. They were so intent upon the prophecies which spake of Christ’s glory, that they overlooked those which spake of his sufferings. People run into mistakes, because they read their Bibles by halves, and are only for the smooth things. We are as backward to learn the proper lessons from the sufferings, crucifixion, and resurrection of Christ, as the disciples were to what he told them as to those events; and for the same reason; self-love, and a desire of worldly objects, close our understandings.
Verses that belong to this explanation: 31-34
31Then he took [unto him] the twelve, and said unto them, ‹Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.›32‹For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:›33‹And they shall scourge› [him], ‹and put him to death: and the third day he shall rise again.›34And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:33 ‹And they shall scourge› [him], ‹and put him to death: and the third day he shall rise again.›
The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, [1Pet 1:11]. The disciples’ prejudices were so strong, that they would not understand these things literally. They were so intent upon the prophecies which spake of Christ’s glory, that they overlooked those which spake of his sufferings. People run into mistakes, because they read their Bibles by halves, and are only for the smooth things. We are as backward to learn the proper lessons from the sufferings, crucifixion, and resurrection of Christ, as the disciples were to what he told them as to those events; and for the same reason; self-love, and a desire of worldly objects, close our understandings.
Verses that belong to this explanation: 31-34
31Then he took [unto him] the twelve, and said unto them, ‹Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.›32‹For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:›33‹And they shall scourge› [him], ‹and put him to death: and the third day he shall rise again.›34And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, [1Pet 1:11]. The disciples’ prejudices were so strong, that they would not understand these things literally. They were so intent upon the prophecies which spake of Christ’s glory, that they overlooked those which spake of his sufferings. People run into mistakes, because they read their Bibles by halves, and are only for the smooth things. We are as backward to learn the proper lessons from the sufferings, crucifixion, and resurrection of Christ, as the disciples were to what he told them as to those events; and for the same reason; self-love, and a desire of worldly objects, close our understandings.
Verses that belong to this explanation: 31-34
31Then he took [unto him] the twelve, and said unto them, ‹Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.›32‹For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:›33‹And they shall scourge› [him], ‹and put him to death: and the third day he shall rise again.›34And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And to show that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.
There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion. And they told him that Jesus of Nazareth passes by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out, saying, Jesus, Thou Son of David, have mercy on me. Who taught you this, O man? Have you that are deprived of sight read books? Whence then know you the Light of the world? Verily the Lord gives sight to the blind.
Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like to him, He wished the blind first to make manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him. And as soon as the blind man explained the nature of his request, with words of the highest authority He commanded him to see. As it follows, And Jesus said to him, Receive your sight. This served only still more to increase the guilt of unbelief in the Jews. For what prophet ever spoke in this way? Observe moreover what the physician claims from him whom he has restored to health. Your faith has saved you. For faith then mercies are sold. Where faith is willing to accept, there grace abounds. And as from the same fountain some in small vessels draw little water, while others in large draw much, the fountain knowing no difference in measure; and as according to the windows which are opened, the sun sheds more or less of its brightness within; so according to the measure of a man's motives does he draw down supplies of grace. The voice of Christ is changed into the light of the afflicted. For He was the Word of true light. And thus it follows, And immediately he said. But the blind man as before his restoration he showed an earnest faith, so afterwards did he give plain tokens of his gratitude; And he followed him, glorifying God.
We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He sends away the former as a kind of herald, to proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He suffered so much from helplessness as from compassion.
Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardor was not damped. For faith is able to resist all, and to triumph over all. It isa good thing to lay aside shame in behalf of divine worship. For if for money's sake some ale bold, is it not fitting when the soul is at stake, to put on a righteous boldness? As it follows, But he cried out the more, Son of David The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith. And accordingly He calls the blind man to Him, and bids him draw nigh, that he in truth who had first laid hold on Him in faith, might approach Him also in the body. The Lord asks this blind man as he drew near, What will you that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God. And thus it follows, But he said, Lord, that I may receive my sight.
From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others to glorify God; as it follows, And all the people, when they saw it, gave praise to God.
We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, thatas they were going out of Jericho, two men received their sight who sat by the way side. There need be no question n about the number, if we suppose that one of the Evangelists remembering only one was silent about the other Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke's Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other.
If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.
In the Gospel according to St. Matthew, two men are depicted, but Luke depicts one. Matthew depicts it as Jesus was leaving Jericho, but Luke as he was approaching the city. Otherwise there is no difference. The image of the Gentile people is in this case one man who through the divine blessing received the clarity of his lost sight. It makes no difference whether the Gentile people received the healing through one or two blind men since, taking the origin from Ham and Japheth, sons of Noah, they set out the two authors of their race in two blind men.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race.
Or, He asked the blind man to the end that we might believe, that without confession no man can be saved.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 18:36 And hearing the multitude pass by, he asked what it meant.
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
While he was asking who it was, they said to him, “Jesus, the Nazarene.” He knew that they were not saying that to him with love. He left what pertained to enemies and grasped hold of what pertained to friends. “Son of David, have mercy on me.” They were trying to prevent him, fearing that his eyes may be opened, and the Pharisees might recognize him and be irritated. Commentary on Tatian’s Diatessaron
The blind man must have understood that the sight of the blind cannot be restored by human means but requires, on the contrary, a divine power and an authority such as God only possesses. With God nothing whatsoever is impossible. The blind man came near to him as to the omnipotent God. How then does he call him the Son of David? What can one answer to this? The following is perhaps the explanation. Since he was born and raised in Judaism, of course, the predictions contained in the law and the holy prophets concerning Christ had not escaped his knowledge. He heard them chant that passage in the book of the Psalms, “The Lord has sworn in truth to David, and will not annul it, saying: ‘of the fruit of your loins I will set a king upon your throne.’ ” The blind man also knew that the blessed prophet Isaiah said, “There will spring up a shoot from the root of Jesse, and from his root a flower will grow up.” Isaiah also said, “Behold, a virgin will conceive and bring forth a son, and they will call his name Emmanuel, which being interpreted is, God with us.” He already believed that the Word, being God, of his own will had submitted to be born in the flesh of the holy Virgin. He now comes near to him as to God and says, “Have mercy on me, Son of David.” Christ testifies that this was his state of mind in offering his petition. He said to him, “Your faith has saved you.” Commentary on Luke, Homily
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Luke 18:37 And they told him, that Jesus of Nazareth passeth by.
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:38 And he cried, saying, Jesus, [thou] Son of David, have mercy on me.
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Why then did the blind man, on hearing that He was passing by, exclaim, "Jesus, Thou Son of David, have mercy on me? ".
But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as "the Son of David"
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 18:39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
To be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? "Those, however, who went before rebuked the blind man, that he should hold his peace."
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 18:40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord "stood patient."
Author: Tertullian of Carthage Rank: Author AD: 220
The Light came into the world to give sight to the blind and faith to those who lacked it. When he approached the blind man, he cried out and said, “Jesus, Son of David, have mercy on me.” The beggar’s hand was stretched out to receive a penny from human beings and found himself receiving the gift of God! “Son of David, have mercy on me.” He correctly understood that Jesus was the Son of David, David who spared the blind and the lame of the Jebusites. What did he then answer him? “See, your faith has saved you.” Christ did not say to him, “It is your faith that has caused you to see,” in order to show that faith had first given him life and then bodily sight. Commentary on Tatian’s Diatessaron
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Luke 18:41 Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 18:42 And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
"Thy faith "He says, "hath saved thee".
His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man-both by the actual gift of healing, and by bearing testimony to his faith: "Thy faith "say Christ, "hath made thee whole.".
And thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith "He would say, "hath saved thee; "
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 18:43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ’s encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellencies of his precepts, and the value of his salvation.
Verses that belong to this explanation: 35-43
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36And hearing the multitude pass by, he asked what it meant.37And they told him, that Jesus of Nazareth passeth by.38And he cried, saying, Jesus, [thou] Son of David, have mercy on me.39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,41Saying, ‹What wilt thou that I shall do unto thee?› And he said, Lord, that I may receive my sight.42And Jesus said unto him, ‹Receive thy sight: thy faith hath saved thee.›43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Now that he was delivered from his blindness, did he neglect the duty of loving Christ? He certainly did not. It says, “He followed him, offering him glory like to God.” He was set free from double blindness. Not only did he escape from the blindness of the body but also from that of the mind and heart. He would not have glorified him as God, had he not possessed spiritual vision. He became the means of others giving Christ glory, for it says that all the people gave glory to God. Commentary on Luke, Homily
With supreme authority, he said, “Receive your sight.” The expression is wonderful, worthy of God and transcending the bounds of human nature! Which of the holy prophets ever spoke like this or used words of so great authority? Observe that he did not ask of another the power to restore vision to him who was deprived of sight. He did not perform the divine miracle as the effect of prayer to God but rather attributed it to his own power. By his almighty will, Christ did whatever he would. “Receive,” he said, “your sight.” The word was light to him that was blind, because it was the word of him who is the true Light. Commentary on Luke, Homily
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
