Bible Commentaries
Luke 18

Verses 1-43

1 This parable follows most naturally from the foregoing prophecy concerning the coming of the Son of Mankind, for then it is that the saints in Israel clamor for vengeance, as figured in the souls under the altar (Revelation 6:9-11). Indeed, it is the importunity of the blood of the martyrs which brings on the judgments of the sixth seal. We, too, are told to pray without intermission (1 Thessalonians 5:17). But a prayer for vengeance is utterly foreign to the spirit of grace which is ours in Christ Jesus. We call quite understand that God should need much urging and continued importunity before He visits their adversaries with vengeance. That is His strange work. It is not in direct accord with His heart. But there is a question whether such urgency is necessary for Him to answer those of our prayers which are in accord with His will. Above all, let us not make this parable an excuse for senseless repetition or stubbornness in petitioning for that which is contrary to God's present attitude of grace. The closing words of the parable emphasize its close connection with the judgments which attend the coming of the Son of Mankind.

Compare 2 Thessalonians 1:6-7.

9 This Pharisee is intensely typical of those self-righteous ones, who imagine that God is pleased with their sham religion. Self is the center and the circumference of all their worship. Though so fully pleased with themselves, they are the most pitiable of men, blind to their sins, dead to their own corruption. The traitorous tax gatherer, on the other hand, showed a spiritual intelligence seldom seen during our Lord's ministry, as is indicated by his use of the word propitiate. From where he stood he could doubtless see the smoke of the sacrifice ascending to God, and he grasped the great truth of propitiation, that, sinner though he was, he could approach and obtain favor of God on the ground of sacrifice. Thus did the Saviour call their attention once again to the sacrifice He was about to offer so that He may become the great Propitiatory or meeting place of God and man.

13 Compare Psalms 40:12; Psalms 51:1-3; Jeremiah 31:18-19.

14 Compare Romans 3:19-26.

15-11 Compare Matthew 19:13-15; Mark 10:13-16; Matthew 18:3.

15 It was customary for rabbis and great teachers to invoke a blessing on those who desired it, especially on children who were not mature enough to derive benefit from their words. It was a touching tribute to the esteem in which some, at least, still held Him. Theirs was a child-like faith, uninfluenced by the current of opposition which was setting in against Him. Hence it was specially acceptable to Him to bless the babes, for in them was reflected the sincere and unwavering faith which was so satisfying to His heart.

18-23 Compare Matthew 19:16-22; Mark 10:17-22; Exodus 20:12-16.

18 The law was never given to impart life (Galatians 3:21). Its function was to make sin more sinful by turning it into transgression. Its mission was to reveal the presence of sin, not to remove it. Only those who continued to do all its precepts could claim life. The chief approaches the Lord with the wrong expression. The word "good" suggested a certain lenience which was not in the law. If eonian life is to be the wages of lawkeeping, it must be on the ground of justice rather than goodness. But the Lord does not allow the opportunity to go by to assure the chief that God is good. Passing over the greatest commandments, love to God and to his associates, the Lord first mentions those grosser sins which usually pass as the principal precepts of the law. But when He puts before him a practical test to determine whether he kept the two great precepts, his chances for eonian life vanish. The social economy in Israel was such that it was hardly possible to be very rich without oppressing the poor. After the land had been divided by lot the only way to get more was to encroach on the allotments of others who were compelled to sell until the jubilee. At that time the Jews were not traders and could not take interest, so wealth was almost always in cattle or land. When the kingdom is established the land will be redistributed according to the lines laid down in the prophets (Ezekiel 47:13-23; Ezekiel 48:1-35). A rich man will have no claim whatever on his lands. He cannot carry his wealth with him into the kingdom. It is not likely that any great difference in the distribution of wealth will be possible under the laws of that day. Property will be practically unknown. Land will be held as an allotment from Jehovah, Who will retain its control in His own hands, but will allot its use.

22 Compare 1 Timothy 6:17-19.

24-27 Compare Matthew 19:23-26; Mark 10:23-27; 1 Timothy 6:9-10.

28-30 Compare Matthew 19:27-30; Mark 10:28-31.

28 This saying of our Lord has occasioned much genuine distress among those who "apply" all Scripture to themselves, with no regard to the great changes in God's dealings. In actual practice we do not get back what we give up for Christ in this day of grace. Paul, our pattern, suffered the loss of all, and was rewarded with a prison. If we restrict this to those to whom our Lord was talking the difficulty vanishes. The apostles were greatly compensated even at that time for their sacrifices for the kingdom.

31-34 Compare Matthew 20:17-19; Mark 10:32-34; Psalms22; Isaiah53.

31 The twelve were very keen as to their own petty privations and the consequent reward, but painfully obtuse on the subject of His great sacrifice. It is not hard to see how the nation could slay Him in their ignorance and thus fulfill the prophets which were read constantly in their synagogues, when His own disciples could not understand the plainest predictions of His sufferings, though repeated and emphasized throughout this last journey to Jerusalem. The Lord undoubtedly did many miracles of the same kind. He healed many blind men as a sign that He would open the eyes of the blind nation. There were probably four distinct blind men healed on this journey through Jericho. The many differences in detail between Matthew 20:29-34; Mark 10:46-48, and this passage do not need to be "harmonized" but believed. The different circumstances of each case do not denote discrepancies, but divine accuracies the force of which our present spiritual microscopes are not powerful enough to reveal.

35-43 Compare Matthew 20:29-34; Mark 10:46-52.