Luke 18

ANd he spake a parable unto them, to this end, that men ought always to pray, and not to faint. This Duty of Praying always, is inculcated to us several times, in the Epistles as may appear from those Texts quoted in the Margint, which we must not interpret, as an Obligation upon us, to be always upon our Knees praying: for thus, our Obedience to it would be inconsistent with our Obedience to other Precepts of God relating both to Religious Duties and Civil Actions, neither was Christ himself always praying; but it either lets us know, that there is no time in which we may not pray, as we may pray in all places, every where lifting up pure Hands without doubting (as the Apostle says) so we must pray at any time. Or, secondly, it is as much as pray frequently, and ordinarily, as Solomon's Servants are said by the Queen of Sheba, to stand always, that is, ordinarily, and frequently before him, 1 Kings 10.8. and the Jews are said always to have resisted the Spirit of God, Acts 7.51. That is, very often, for they did it not in every individual Act of their Lives, or else in every part of time: Knitting the Morning and Evening (the general parts of our time) together by prayer. Thus the Morning and Evening Sacrifice, is called the continual Burnt Offering, Exod. 29.42. Nehem. 10.33. Or as it is in Eph. 6, 18.: In every Season, when ever the Providence of God offers us a fair Season and opportunity for Prayer. Or Mentally praying always, intermixing good and Pious Ejaculations, with our most Earthly, and Sublunary occasions; or, having our Hearts at all times ready, for Prayer, having the Fire always on the Altar (as was required under the Old Law) tho the Sacrifice be not always offering. And not fainting, which is the same with that, Eph. 6.18. Watching thereunto withal perseverance, and Col. 4.2. continue in Prayer, watching thereunto. Not fainting either by reason of Gods delay, to give us the things we ask of him; or through laziness, and remission of our Duty, before our Life does determine. This is now what our Saviour designeth to teach us in this Parable, which followeth.

Saying, There was in a city a judge, which feared not God, neither regarded man.

And there was a widow in that city, and she came unto him, saying, Avenge me of mine adversary.

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, lest by her continual coming she weary me.

And the Lord said, Hear what the unjust judge says.

And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them.

I tell you that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth? We have here the Parable, and the interpretation thereof, both v. 1. in the Proparable, or the Words immediately going before it, and also in an Epiparabole, or some Words following it, which sufficiently explain our Saviour's Scope and Intention in it, viz. To assure his People, that tho the Lord show a great deal of patience towards Wicked Men, who are the Enemies of his People, and does not presently answer their crys for a deliverance of them out of their Hand; yet if they go on crying to him, he will most certainly at length deliver them. To this purpose he tells them a matter of Fact, which either had happened, or might happen in the World. There was in a City a Iudge, which feared not God, &c. v. 3, 4, 5. from hence he concludeth, arguing a minore ad majus, from the lesser to the greater, and indeed there is an Emphasis in every part of the comparison. 1. This was an unjust Iudge, God is a Righteous Iudge. He did this for a Stranger, Gods People are his own Elect. Then he assureth them, That God would avenge them speedily. We may from this Discourse of our Saviour observe several things. 1. That all the wrongs and injuries, which the People of God suffer in this Life, should make them fervent and frequent in Prayer to God for Redressing them. 2. That notwithstanding their Prayers, God may bear with their Enemies long, for so much time as they shall think a long time. 3. If Gods People do not faint, but continue Night, and Day crying to him, God will hear them, and avenge them of their Adversaries. The Power that Importunity has upon Sinful Men, may confirm us in this thing, and ought to ingage us to pray without Ceasing and Fainting. Nevertheless when the Son of Man cometh, shall he find Faith on the Earth? When Christ shall come to Judgment, he will find very few whose Hearts have not fainted; there will be Multitudes who are fallen away, through the Power that Temptations have upon the frailty of humane Nature; by Faith here seems to be understood the true and proper effects of Faith, growing out of it as the Fruit out of the Rout. This Premonition of our Saviour also served for an excellent caution to his Disciples, that they would watch, and take care that they might be none of that part of the Stars of Heaven, which by the Dragons Tail should be cast down to the Earth.

And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others. By the Term certain or some, he unquestionably understandeth the Pharisees and their Disciples, who (as we have all along in the History of the Gospel observed) were a Generation of Men, who were eminently guilty both of a Boasting of themselves, and a Scorning and despising all others.

Two men went up into the temple to pray; the one a Pharisee, and the other a publica e. Who these Pharisees, and who the Publicanes, were we have had frequent occasions before to tell. The Temple stood upon an Hill; therefore they are said to Ascend, or go up. They had in the Temple set Hours for Prayer, as may be learned from, Acts 3.1. At which some of all sorts went up to pay that homage unto God. Our Saviour mentioneth but two, having in it no further design than by this Parable to inform his Disciples, how much more acceptable to God, the Prayers of broken humble contrite Hearts are, though the Persons possessed of them be such as have been, or at least have been reputed, great Sinners, Than the Prayers of those who are Hypocrites, and proud, and come unto God pleading their own Righteousness, in order to the obtaining of his Favour.

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 publicane. From hence we may observe that Thanksgiving is a part of Prayer. It is said he Prayed, yet we read not of any one Petition he put up. His standing while he prayed is not to be faulted, (that was an usual posture used by Persons praying) unless the Pharisee made choice of it for Ostentation, that he might be the better taken notice of: Which was too much their fault, Matth. 6.5. whether the Term, with himself, in this place, signifyeth that he only prayed in his Heart, or with a Voice that could not be heard, or only that he prayed by himself, I doubt, for tho our Saviour, who knew Mens thoughts, could easily repeat his Prayer, supposing it only mental, or at least with a Voice not audible; yet this seemeth not to suit the Humour of a Pharisee, whose whole design was to be taken notice of, seen and heard by others he says, God I thank thee, that I am not as other Men, Extortioners, Adulterers, &c. But was this blame worthy? may we not bless God for his restraining Grace, not suffering us to run into the same Excesses of Riot with other Men? Doubless it is both lawful, and our Duty provided, 1. That we speak Truth when we say it. 2. That we do not come to plead this as our Righteousness before God. But this Pharisee, 1. Speaks this in the Pride of his Heart, in the justification of himself. 2. In the Scorn, and Contempt of his Neighbour. 3. Tho he were guilty of as great Sins as these, tho of another kind. In the mean time we observe, That he did not attribute this Negative goodness, of which he had boasted, or that positive Goodness, which he will tell us on by and by to the Power of his own Will. He gives thanks to God for them.

I fast twice in the week, I give tithes of all that I possess. Twice in the Sabbath, says the Greek, but that is ordinary to denominate the Days of the Week, from the Sabbath; the meaning is, Twice betwixt Sabbath and Sabbath. Those learned in the Jewish Rabbines tell us, that the Jews were wont to fast twice in a Week, that is, the Pharisees and Devonter sort of them once on the Second: Another time on the fifth Day (which are those Days which we call Munday and Thursday.) From whence some tell us that Wednesday and Fryday, come to be with us Fasting Days or Fish-days. The Christians in former times, thinking it beneath them, to be less in these Exercises, than the Jews, would have also two Fasting-days each Week, and those not the same with the Jews, that they might not be thought to Iudaize. If that Custom had any true Antiquity, I doubt not, but they fasted after another rate, than the Papists or others now do, who pretend a Religion to those Days. But neither was the Pharisees Practice, nor the Practice of Christians in this thing to be much admired or applauded. For Fasting was always used in Extraordinary Cases, and the bringing extraordinary Duties into ordinary practice, usually ends in a mere Formality. It is a good Rule; Neither to make ordinary Duties extraordinary, or rare. Nor yet Extraordinary Duties, ordinary; the doing of the first ordinarily issueth in the loss of them, and quite leaving them off; the latter, in a former lifeless performance of them. I give Tithes of all I possess. The Emphasis lyeth in the Word All. Others paid Tithe of Apples, and some Fruits of the Earth (of which alone Tithe was due) but the Pharisees would pay Tithes of those things, as to which it was generally held, that the Law did not strictly require them, such as Potherbs, Eggs, Milk, Cheese. Our Saviour bare them this Testimony, that they paid Tithe of Mints, Annis, and Cummin, Mat. 23.23. Rue, and all manner of Herbs. Luke 11.42. This Pharisee boasteth of his Exactness in two things; neither of which were required particularly by the Law of God. Nor did he amiss in them, if he had not omitted the weightier things of the Law, as our Saviour chargeth them to have done in both the Texts before-mentioned, but how came these things to make him a Plea for his justification before God? will he plead his Righteousness, because he did things which God did not command him, whiles in the mean time, he omitted those things which God had commanded? Or, what did these things signify, if they were not done out of a Root of Love? The Law is, Thou shalt love the Lord thy God with all thy Heart, and how could they be performed out of Love, when Love was one of the things which our Saviour chargeth them to have omitted? Of the same nature, are other Works, such as building of Churches, and Hospitals, and Alms-houses; the Fruit is good, if the Root be good. But if they be done out of Ostentation, or opinion of meriting at Gods Hands, Mens Money (notwithstanding these things) will perish with them, for Heaven is not to be purchased by our Money.

And the publicane 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. Those who fancy the Publican stood afar off from the Pharisee, because the Pharisees would suffer none but those of their Sect, at least none that were under such a Notoriety of disrepute, as the Publicanes generally were, to come near them; suppose him to have been a Jew (which is not impossible) if he were a Gentile, he must stand so far off as the Court of the Gentiles, was from the Court of Israel. This Publican's Humility in his Address to God, is described by his Posture; he lookt upon the Earth, as one that thought himself not worthy to look toward Heaven. 2. By his Action, He smote upon his Breast, as one full of Sorrow, and trouble. 3. By the matter and form of his Prayer, he confesseth himself a Sinner. He flyeth unto the free Grace of God Here's not a Word of Boasting, that he was not such, or such, nor yet that he did thus, or thus. He confesseth himself a Sinner, a Miserable Sinner, and fleeth to the free Grace of God, thereby instructing us how to make our Applications to God, disclaiming any Goodness or Righteousness in our selves, and fleeing to the alone Merits of Christ, and the free Grace of God in, and through him.

I tell you, This manwent down to his house justified rather then the other: for every one that exalteth himself, shall be abased; and he that humbleth himself, shall be exalted. Iustifyed,, we Translate rather than the other, not that the other was at all justifyed by God, the other was justified by himself only, and those of his party. The Publican was justified by God. It followeth, For every one that exalteth himself shall be abased, &c. It is another of our Saviours Sentences often made use of by him, Matth. 23.12. and in this Gospel, Chap. 14.11. It is applyed to the ordinary practice of Men, but hear to God in the ways of his Providence, he resisteth the Proud, and gives Grace to the Humble. The Blessed Virgin magnifieth God on this account, Chap. 1.51, 52.

And they brought unto him also Infants, that he would touch them: but when his disciples saw it, they rebuked them.

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.

Verily I say unto you, Whosoever shall not receive the kindom of God as a little child, shall in no wise enter therein. See the Notes on Matth. 19.13. Mark 10.13. where we before met with this piece of History.

And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?

And Jesus said unto him, Why callest thou me good? none is good save one, that is God.

Thou knowest the commandments, Do not commit adultery, Do not kill, Do nor steal, Do not bear false witness, Honour thy Father and thy mother.

And he said, All these have I kept from my youth up.

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.

And when he heard this, he was very sorrowful: for he was very rich.

And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God.

For it is easier for a camel to go through a needles eye, then for a rich man to enter into the kingdom of God?

And they that heard it, said, Who then can be saved?

And he said, The things which are unpossible with men, are possible with God. We have met with this Story at large, Matth. 19.16. And with (if not the same) very like to it, Mark 10.17, 18. See the Notes on both those places. The History is of great use to us. 1. To know how far a Man may go, that yet is a great way short of a truly good, and Spiritual State. He may know that nothing in this Life will make him perfectly happy. He may desire Eternal Life, and Salvation. He may go a great way in keeping the Commandments of God, as to the Letter of them. He may come to the Ministers of the Gospel to be further instructed. But herein he will fail, He will not come to Christ, that he may have life, but fancy he should do something Meritorious of it, he does not aright understand the Law, and that there is no going to Heaven that way, but by the perfect observation of it, and therefore fansieth himself in a much better Estate than he is. 2. It instructeth us in this, That there is no coming to Heaven by Works, but by a full and perfect obedience to the whole revealed Will of God. 3. That every Hypocrite has some Lust or other, in which he cannot deny himself. This Rulers Lust was his immoderate love of the World, and the things thereof. 4. That it is a mighty difficult thing for any Persons, but especially such as have great possessions on Earth, to get to Heaven. 5. As difficult and almost impossible it may appear to Men, yet nothing is impossible with God. He can change the Heart of the Rich, and incline it to himself, as well as the Heart of the Poor. The Rich Man has more impediments; but be Men Rich or Poor, without the powerful Influenc of God upon the Heart, without his free Grace no Soul will be aved.

Then Peter said, Lo, we have left all, and followed thee.

And he said unto them, Verily I say unto you, there is no man that has left house, or parents, or brethren, or wife, orchildren, for the kingdom of Gods sake,

Who shall not receive manifold more in this present time, and in the world to come life everlasting. See the Notes upon Matth. 19.27, 28, 29, 30. and on Mark 10.28, 29, The difficulty is only to reconcile, v. 30. to Gods Providences. For the Eternal Life promised in the World to come, that is Matter of Faith, and not so much as seemingly contradicted by any Providence of God. But how many lose much for Christ, that in this Life do not receive Manifold more, or an Hundred-fold. An. It is true if we understood it in specie. But the promise is not so to be interpreted. It is enough, if they do receive much more in valore, in value upon a true and just estimation. And this every Sufferer for Christ has either; 1. In a Joy, and Peace, and assurance of Gods love, which is thousand times more. 2. Or at least in a contentation of Mind, with that State into which the Providence of God bringeth them; this also is much more, as any will judge it a happier State never to Thirst, than to have much Drink to satisfy the Appetite.

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 he accomplished.

For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully intreated, and spitted on;

And they shall scourge him, and put him to death: and the third day he shall rise again.

And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. We shall afterward in the History of our Saviours passion, see all these things exactly fulfilled, and our Lord here assureth his Disciples, that it was but in accomplishment of all that was prophesied concerning the Messiah; nor was it any more than he had told them, Ch. 9.22. and again v. 44. Matth. 20.17. Mark 10.32, 33. yet it is said, That they understood none of these things. The Words were easie enough to be understood, but they could not Reconcile them, to the notion of the Messiah, which they had drank in, they could not conceive how the Messiah, that should redeem Israel should dye, or be thus barbarously used, by those whom he came to Redeem, or Save. We have great need to consider well what Notions we entertain concerning the things of God. All this Blindness, and unbelief of the Disciples, was bottomed in the false Notion of the Messiah, which they had taken up However our Saviour thought fit to inculcate them, to prepare them against the offence they might take at them, when the Providence of God brought them forth, it is good for us to hear, tho it be only for the time come.

And it came to pass, that as he was come nigh unto Jericho, a certain blind man sate by the way-side begging. This blind Man was Bartimeus, the Son of Timeus, as Mark tell us, Mark 10.46. Matthew mentions two, the other two Evangelists but one, as being more famous, either upon his own, or his Fathers account.

And hearing the multitude pass by, he asked what it meant.

And they told him, that Jesus of Nazareth passeth by.

And he cryed, saying, Jesus, thou son of David, have mercy on me.

And they which went before, rebuked him, that he should hold his peace: but he cryed so much the more, Thou son of David, have mercy on me.

And Jesus stood and commanded him to be brought unto him, And when he was come near, he asked him,

Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.

And Jesus said unto him, Receive thy sight: thy aith has saved thee.

And immediately he recived his sight, and followed him, glorifying God: And all the people when they saw it, gave praise unto God. See the Notes on Matth. 20.29, 30. and on Mark 10.46. where this whole History is more fully opened. It is here again very remarkable, how much Christ attributeth to Faith, v. 42. Thy Faith has saved thee, which can be no otherwise understood, than of Faith, as the condition that was required in the Person to be healed, for it is most certain, that Christ by his Divine Power, was the Efficient cause of this Blind Man's healing, but he exerted this Divine Power, upon that exercise of Faith, which he discerned in the Blind Man, whose Faith seemeth to be a degree higher than that of the Lepers, Ch. 17.13. who said no more Iesus, Master. Jesus, thou Son of David was much more than this. It speak the blind Mans persuasion, that Christ was the Messiah; for it was an incontrouled Tradition amongst the Jews, that the Messiah was to be the Son of David Christ rewards the least Exercises of true Faith, but much more the higher Exercises of it. It does not appear this Blind Man was fully informed, who the Messiah should be, viz. God-man, but so far as he knew he professeth, he calleth Jesus, The Son of David,