Luca 18:14 Commento

In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer (Luk 18:1-8). II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer (Luk 18:9-14). III. Christ's favour to little children that were brought to him (Luk 18:15-17). IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion (Luk 18:18-30). V. Christ's foretelling his own death and sufferings (Luk 18:31-34). VI. His restoring sight to a blind man (Luk 18:35-43). And these four passages we had before in Matthew and Mark.

And he spoke a parable unto them,.... To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see Psa 50:15 to this end, that men ought always to pray. This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer: and not to faint; by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences: it is with the Jews an affirmative precept that a man should pray, , "every day" (k); it was usual with them to pray three times a day; see Psa 55:17 there is no set time fixed by Christ; men should be always praying. This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case. (k) Maimon. Hilch. Tephilla, c. 1. sect. 1.

I tell you that this man,.... The publican that so freely owned himself to be a sinner, and by his carriage acknowledged he was unworthy of any favour; and who was treated with so much contempt by the Pharisee: went down to his house; from the temple which was built on a mountain, justified, rather than the other: accounted as a righteous person in the sight of God; justified from all his sins, and accepted by him, when the other was abhorred and neglected. The Syriac and Persic versions, and so Beza's most ancient copy, read, "than the Pharisee", who had such an high opinion of himself, and despised others: not that the Pharisee was justified at all, when the publican really was; but the sense is, that if judgment had been to have been made, and sentence passed according to the then conduct and behaviour of both parties, the publican had greatly the advantage, in the sight of God; an humble demeanour being well pleasing and acceptable to him, when pride, and arrogance, boasting of, and trusting in a man's own righteousness, are abhorred by him; for every one that exalteth himself, shall be abased, and he that humbleth himself, shall be exalted. This was a proverbial expression, often mentioned by Christ on different occasions, and frequently used by the Jews; See Gill on Mat 23:12 to which may be added the following passages; "whoever is of a haughty spirit, at last shall be made low (y).'' And again, "whosoever humbleth himself, the holy blessed God will lift him up (z).'' (y) T. Bab. Sota, fol. 5. 1. (z) Zohar in Lev. fol. 39. 1.

Thou shalt not exalt thyself, nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse.

The liars and the proud, too, He threatens; the former thus: "Woe to them that call bitter sweet, and sweet bitter;" and the latter: "Woe unto them that are wise in their own eyes, and prudent in their own sight." "For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled."

Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, "He that endureth to the end, the same shall be saved," whatever has been before the end is a step by which we ascend to the summit of salvation, not a terminus wherein the full result of the ascent is already gained. He is a confessor; but after confession his peril is greater, because the adversary is more provoked. He is a confessor; for this cause he ought the more to stand on the side of the Lord's Gospel, since he has by the Gospel attained glory from the Lord. For the Lord says, "To whom much is given, of him much shall be required; and to whom more dignity is ascribed, of him more service is exacted." Let no one perish by the example of a confessor; let no one learn injustice, let no one learn arrogance, let no one learn treachery, from the manners of a confessor. He is a confessor, let him be lowly and quiet; let him be in his doings modest with discipline, so that he who is called a confessor of Christ may imitate Christ whom he confesses. For since He says, "Whosoever exalteth himself shall be abased, and he who humbleth himself shall be exalted; " and since He Himself has been exalted by the Father, because as the Word, and the strength, and the wisdom of God the Father, He humbled Himself upon earth, how can He love arrogance, who even by His own law enjoined upon us humility, and Himself received the highest name from the Father as the reward of His humility? He is a confessor of Christ, but only so if the majesty and dignity of Christ be not afterwards blasphemed by him. Let not the tongue which has confessed Christ be evil-speaking; let it not be turbulent, let it not be heard jarring with reproaches and quarrels, let it not after words of praise, dart forth serpents' venom against the brethren and God's priests. But if one shall have subsequently been blameworthy and obnoxious; if he shall have wasted his confession by evil conversation; if he shall have stained his life by disgraceful foulness; if, finally, forsaking the Church in which he has become a confessor, and severing the concord of unity, he shall have exchanged his first faith for a subsequent unbelief, he may not flatter himself on account of his confession that he is elected to the reward of glory, when from this very fact his deserving of punishment has become the greater.

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 self-reliance. He was judged inferior to a humble man and a sinner because in his self-exaltation 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.

(in Esai 2. 12.) In like manner it is possible to be honourably 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; 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.

(de Inc. Dei Nat. Hom. 5.) 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 thou art earnest and constant in well doing, yet thinkest thou mayest boast thyself, thou art altogether devoid of the fruits of prayer. But thou that bearest a thousand loads of guilt on thy conscience, and only thinkest this thing of thyself that thou art the lowest of all men, shalt gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalteth himself shall be abased, and he that humbleth himself shall be exalted. (in Ps. 142). The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, thou wilt not despise. (Ps. 51:17.) There is also a humility arising from sorrows, as, He has humbled my life upon the earth. (Ps. 142:3.) There is a humility 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? (Hom. de Prof. Ev.) This inflation of pride can cast down even from heaven the man that taketh 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, unto 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.

(Serm. 115.) Why then marvel ye, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh unto him, and heard him, For the Lord is on high, yet hath 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. Thou hast heard the accusation of the proud, thou hast heard the humble confession of the accused. Hear now the sentence of the Judge; Verily I say unto you, this man went down to his house justified rather than the other.

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."

Thou shalt not exalt thyself, as did the Pharisee; for "every one that exalteth himself shall be abased," and "that which is of high esteem with man is abomination with God." Thou shalt not entertain confidence in thy soul; for "a confident man shall fall into mischief." Thou shalt not go along with the foolish, but with the wise and righteous; for "he that walketh with wise men shall be wise, but he that walketh with the foolish shall be known." Receive the afflictions that fall upon thee with an even mind, and the chances of life without over-much sorrow, knowing that a reward shall be given to thee by God, as was given to Job and to Lazarus.

Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. Of the aforementioned people, both the proud and the humble, it can rightly be understood, just as we read elsewhere: Before destruction the heart is exalted, and before glory, it is humbled (Prov. XVI). Therefore, from the words of the arrogant Pharisee, by which he deserved to be humbled, we can also take, conversely, the form of humility by which we may be exalted, so that as he, considering both the vices of the worse and his own virtues, was lifted up to ruin, we, seeing not only our own sloth but also the virtues of the better, may be humbled to glory, that each of us may humbly and submissively implore this before himself: Almighty God, have mercy on your suppliant, because I am not like your innumerable servants, exalted by the contempt of the world, glorious by the merit of justice, angelic in the praise of chastity, nor like many of those who, after public crimes, have deserved to be devoted to you by repenting. Who also, if by your granting grace I do any good, I do not know with what end I do it or by what strictness it should be weighed by you.

Someone might perhaps wonder why the Pharisee, although he spoke only a few words with haughtiness, was nevertheless condemned, while Job spoke very many great things about himself (Job 29:7–25), yet received a crown? This is because the Pharisee began to prattle in praise of himself when no one was compelling him to do so, and condemned others when no benefit prompted it. But Job was compelled to enumerate his virtues by the fact that his friends were pressing him, bearing down on him more heavily than the calamity itself, saying that he was suffering for his sins; and he enumerated his good deeds for the glory of God and so that people would not grow faint on the path of virtue. For if people had come to the conviction that the deeds which Job had done were sinful deeds and that he was suffering on account of them, they would have begun to withdraw from performing these very deeds, and thus instead of being hospitable they would have become inhospitable, instead of merciful and righteous they would have become merciless and unjust. For such were the deeds of Job. Thus Job enumerates his good deeds so that many would not suffer harm. Such were Job's reasons. We say nothing of the fact that in his very words, seemingly grandiloquent, perfect humility shines through. For "if only I were as in the former months," he says, "as in the days when God watched over me" (Job 29:2). Do you see? He ascribes everything to God and does not condemn others, but rather himself endures condemnation from his friends. But upon the Pharisee, who attributes everything to himself and not to God, and who needlessly condemns others, condemnation is justly brought. For everyone who "exalts himself" shall be humbled, being condemned by God, "and he who humbles himself" through self-reproach "shall be exalted," being justified by God. As it is also said: "Put Me in remembrance; let us plead together; speak, that you may be justified" (Isa. 43:26).

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 these at 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.

15. What happened then'? “This man”, says the Lord, “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” (Luke 18:14). As the devil is conceit itself and pride is his own particular evil, it defeats and swallows up any human virtue with which it is mixed. Whereas humility is the virtue of the good angels, and defeats any human evil that comes upon fallen mankind. Humility is the chariot by which we ascend to God, like those clouds which are to carry up to God those who would dwell for endless ages with Him, as foretold by the Apostle: “We shall be caught up in the clouds to meet the Lord in the air: and so shall we ever be with the Lord” (I Thess. 4:17). Humility is the same as such a cloud. It is formed by repentance, releases streams of tears; brings out the worthy from among the unworthy and leads them up to unite them with God, justified by His free gift for the gratitude of their free disposition. 16. At first the Publican evilly appropriated other people’s goods; later he renounced dishonesty and by not justifying himself, was justified. The Pharisee did not lay claim to other people’s possessions, but by justifying himself he was condemned. What will befall those who do lay claim to other people’s possessions and attempt to justify themselves? 17. Let us leave them, as the Lord does, for words will not convince such people. Sometimes it happens that we humble ourselves when we pray, and we may imagine that we shall be rewarded with the same justification as the Publican. But it is not so. We must consider the fact that the Publican was despised by the Pharisee to his face, even after he had abandoned sin, and he condemned himself with contempt, not only not contradicting the Pharisee but joining in with his accusations against him. 18. When you abandon your evildoing, do not contradict those who despise or reproach you because of it. Join them in condemning yourself for what you are like and, through contrite prayer, take refuge in the forgiveness of God alone, realizing that you are a rescued publican. Many have called themselves sinners, and so do we, but dishonor tests the heart. The great Paul is far removed from pharisaic boasting, but he wrote to those in Corinth who were speaking in tongues, “I thank my God, I speak with tongues more than ye all” (1 Cor. 14:18). (He who elsewhere calls himself the off-scouring of all things, writes these words to restrain those who look down on those who did not have this gift, cf. 1 Cor. 4:13). If therefore Paul, who is far removed from pharisaic boasting, can write such words, it is also possible for someone to say the same words as the Publican and be humble in speech like him, but not to be justified as he was. To the Publican’s words must be added his renunciation of evil, his soul’s disposition, his contrition and his patience. David shows us by his actions that anyone who considers himself guilty before God and repents must believe that the reproach and contempt of others towards him is just and to be endured. After he had sinned, when he heard Shimei speaking ill of him, he said to those who wanted to retaliate, “Let him curse, because the Lord hath said unto him, Curse David” (2 Sam. 16:10). According to him, God’s forgiveness of David’s sin against him had posted the man there. Yet David was struggling at that time with a great and terrible calamity, as Absalom had just risen up in revolt against him (2 Sam. 15:7ff). 19. Leaving Jerusalem against his will and with unbearable grief, he fled as far as the foot of the Mount of Olives. There, to make the calamity worse, he met Shimei throwing stones at him, cursing him mercilessly and insulting him shamelessly (2 Sam. 16:5ff). He called him a bloodthirsty man and a criminal, as if to remind the King, to his disgrace, of the incident with Bathsheba and Uriah (2 Sam. 11:3-15). He did not stop after cursing him once or twice and throwing a few stones, and words that strike harder than stones. It says the King with all his men went on with Shimei going along the mountainside following the King, cursing him, throwing stones from the side and spattering him with mud. The King did not lack men to stop him. Abishai, his commander, unable to endure it, said to the King, “Why should this dead dog curse my lord and king? let me go over, I pray thee, and take off his head” (2 Sam. 16:9). But David restrained him and all his servants, saying to them, “Let him curse. It may be that the Lord will look on my affliction, and that the Lord will requite me good for his cursing this day” (2 Sam. 16:12). 20. The happenings which took place in those days are shown in the parable of the Publican and the Pharisee, fulfilled for ever by righteousness. If someone really accounts himself guilty of eternal punishment, he will courageously endure not just dishonor but also harm, disease and, in fact, every kind of misfortune and ill-treatment. He who shows such patience, as though in debt and guilty, is delivered by a very light condemnation, temporary and ephemeral, saved from truly grievous, unbearable and unending punishment. Sometimes he may even he delivered from dangers threatening him now, because God’s kindness begins from that point, due to his patience. Someone chastened by God said, “I will bear the chastening of the Lord, because I have sinned against him” (cf. Micah 7:9 LXX). 21. May we, chastened not by the Lord’s wrath and anger hut by His mercy, not be cast down by God’s punishment, but like the Psalmist may we be raised up at the end by the grace and love towards mankind of Our Lord Jesus Christ, to Whom be glory, might, honor and worship, together with the Father and the life-giving Spirit, now and for ever and unto the ages of ages. Amen.

The parable of the importunate widow, Luk 18:1-8. Of the Pharisee and the publican, Luk 18:9-14. Infants brought to Christ, Luk 18:15-17. The ruler who wished to know how he might inherit eternal life, Luk 18:18-23. Our Lord's reflections on his case, Luk 18:24-27. What they shall receive who follow Christ, Luk 18:28-30. He foretells his approaching passion and death, Luk 18:31-34. He restores a blind man to sight at Jericho, Luk 18:35-43.

Went down to his house justified - His sin blotted out; and himself accepted. Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind - if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice.

PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8) always--Compare Luk 18:7, "night and day." faint--lose heart, or slacken.

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