Luke 18

Luke 18:1

[a] not to faint] Μὴ ἑκκακεῖν here is to be explained by Hesychius and Phavorinus, who have jointly, the one out of the other, these words, Ἐκκακοῦμεν (not as the printed copies of both authors corruptly read it, ἠχμελοῦμεν, ἠκηδιῶμεν, but, as it is clear it must be mended) ἀμελοῦμεν, ἀκηδιῶμεν, by which it is clear, that the word signifies negligence, or carelessness. The other renderings of the word by non defatigari and non deficere, seem to be grounded on a conjecture that the reading should be ἑκκάμνειν, whereas the manuscripts agree in this other reading, and the importance of the parable is very well satisfied with it, which is to stir us up to diligence and importunity in prayer, προσεύχεσθαι πάντοτε, to pray at all times, answerable to which is ἴρχεσθαι εἰς τέλος, in the parable, ver. 5, that is, coming perpetually, constantly, (according to the importance of the Hebrew לנצח: see note [b],) and

Luke 18:5

[b] weary me] The word ὑπωπιάζειν is twice used in the New Testament: here and 1 Cor. ix. 27. It is an agonistical word, in the first use of it, belonging to the πυκταί, or cuffers, which was one of the Grecian exercises, or to the παγκρατιαστά, which was a mixed exercise, made up of cuffing and wrestling together, and is the thing referred to in that place to the Corinthians, among whom the isthmii agones (one of the four sorts of them in Greece) were celebrated. Now the word coming not from ὑπὸ and πιέζω, (as, against all analogy, some would have it,) but from ὑπώπιον, and that from ὑπὸ and ὄψ, a lividness, or blueness under the eyes, or on the face, and that such as is caused by blows, signifies distinctly to strike in the face with the fist, or with cæstus, which they used in their hands to cuff with; and so as the word δουλαγωγείν, to get the adversary under him, belongs there to wrestling, so this ὑπωπιάζειν to cuffing, and both together make up the παγκράτιον, (the exercise so called from πᾶν and κράτος, as requiring all strength to the using of it,) which, saith 8 St. Chrysostom, the apostle refers to there. From this agonistical use of the word ὑπώπιον and ὑπωπιάζειν, another is, which is gotten into common use for reproaching, or putting any man to shame, that blueness under the eyes or on the face being a visible mark of being beaten. And thus as the Latin suggillatio, so this Greek word is used among the Latins, Consulatus Auli, saith Cicero, non tam consulatus est, quam magni nostri hypopion, “His consulship is a mere contumely or reproach to Pompey, who made him consul.” So in Nilus, ἀνεκδοτ. Narr. 6, speaking of the valiant expressions of a gallant woman, he saith, ἰαντὸν ὑπώπια δεξάμενον, “that he received them as contumelies and upbraidings of his own impatience.” And thus the word is to be taken in this place, either, Lest her continual coming shame

Luke 18:7

[c] though he bear long] The meaning of μακροθυμεῖν ἐπ’ αὐτοῖς here is best found by comparing the verse with Ecclus. xxxv. 19, where, speaking of God, Ποιήσει κρίσιν, saith he, καὶ οὐ μὴ βραδύνη, οὐδὲ μὴ μακροθυμήσῃ ἐπ’ αὐτοῖς ὁ κραταιός. The mighty one will execute judgment, and will not delay, nor be slack toward them. So μακροθυμία, patience, or long sufferance, signifies slackness in punishment, or deferring of it. And so that verse there is but a paraphrase of this. The difference is, 1, that this is by way of interrogation, which, we know, serves only to increase the force of the affirmation; and, 2, that μακροθυμῶν in the close is in the participle, which, though it be easily supplied with the verb ἵσται, ordinarily understood, yet in very ancient copies, as that most ancient one in the King’s Library, and so in that which St. Chrysostom and b Antiochus and the ancient translator, and also the Syriac and Arabic made use of, it is read μακροθυμεῖ; and so the sense is complete, — Doth he delay? or, Is he slack toward them? or, in doing justice to them? Certainly he shall not. See Theophylact. The occasion of Christ’s saying this in this place may seem to be, to take off the great stumblingblock from the disciples, or converted Jews, who as yet saw nothing but afflictions toward themselves and Christ, were persecuted for Christianity, whereas the Jews, that held out against Christ, continued prosperous in it. To these our Saviour, both here and ch. xxi. 28, gives assurance, that an heavy vengeance shall light upon this nation; that it shall be utterly laid waste; that the Jewish religion (which, as long as it lasted, seemed a great prejudice against the faith and doctrine of Christ) shall be destroyed; that the persecuted believers shall be delivered: and that this should suddenly come to pass within the age of some that then lived, Matt. xvi. 28. xxvi. 64. and John xxi. 22. To the same purpose it is, that the apostles in their Epistles, when they speak to these converted Jews, scattered abroad upon the persecution in Judæa, do very frequently mention the sud-

b Ασγ. κζ. p. 1075. C.

Luke 18:8

Yea, certainly, he will suddenly proceed against their persecutors; and when he doth so, it will fall very heavy upon the Jews; for when Christ comes to do vengeance, there shall be very few Christians to be found in Judæa, (see note [b] on Matt. xxiv.) they that are converted of the Jews shall be gone out and dispersed among the Gentiles. (See note [g] on Matt. xxiv.)

which had a great opinion of their own perfections, and so looked on all others with scorn.

Luke 18:10

In the temple there are two courts, one for the Jews, the other for the Gentile-proselytes that lived among them (see note [a] on Ephes. ii.); and to those, two went up, to the first a Pharisee, to the second a publican, to pray.

Luke 18:11

And no person being present to either, but God, to overhear them, the Pharisee’s words were these, God, I thank thee—

Luke 18:12

I fast every Monday and Thursday, the second and fifth days of every week, on which we are wont to hear the law read in our synagogues, and I pay tithes of herbs and every thing which others make doubt (it being not determined by law) whether they are to be paid or no.

being in the court of the Gentiles, was in a sad, humble, pensive guise, and by his gesture and action

him? and is he slack toward them? on the land? &c

Luke 18:22

Mark x. 21. follow me and become Christians, and attain everlasting felicity!

Luke 18:25

There is nothing of more difficulty imaginable.

Who is able to receive this severe doctrine, to be a Christian, and attain bliss upon these terms, to enter on this strict course, to be a subject of Christ’s, who requires such tasks of his disciples?

Luke 18:29

Matt. xix. 29.

a most plentiful return of advantages (as rich as any the most fruitful season produceth) in this world, abstracted from those which he shall receive hereafter in heaven, and in the world to come—

Luke 18:31

When thus you see judgment break out, let every man then that is in Judaea make all possible speed to get out of it, as Lot and his family did out of Sodom.

Luke 18:32

And the least delay or stop in the course, all inclinations of kindness to the sins or company of that place, may be as fatal to any as it was to Lot’s wife, who looking back became a pillar of salt, Gen. xix. 26.

Luke 18:33

He that shall take any unchristian course of compliance, (as the Gnostic Christians did afterwards with the Jews to escape their persecutions,) he undoubtedly shall perish in it; and he that being a disciple of mine shall for the testimony of my truth cheerfully and courageously venture death, is the only person that shall escape this judgment. (See note [c] on 2 Peter i.)

[b] preserve it] Ζωογονεῖν, the word here used, hath a special significancy in Greek authors, opposite to ὡογονεῖν. As the latter belongs to those creatures which bring forth eggs first, and then, after some time, living creatures, so the former belongs to all other creatures which bring forth alive at first. And this might have, not only a commodious, but elegant sense in this place; thus, that they that die, and lose their lives for Christ’s sake, shall immediately, without any interval of the ψυχοπαννυχία, sleeping of the soul in death, bring forth a new life into all eternity. But, perhaps, it may be unfit to affix this critical notion of the word, in human writers, to this of St. Luke; and if we judge by the use of the word in the Greek of the Old Testament, which hath a greater consent and sympathy with the writers of the New Testament than any other sort of books, ζωογονεῖν will signify no more than σώζειν, to save, or preserve; for so it is used Exod. i. 17, 18, 22. And then the meaning of the verse will be, that he that shall use any crafty means of policy at that time to save his life, it shall probably prove unsuccessful to him, when he that intrusts himself and his life to God’s providence and direction, and so doth endanger the losing of it, shall be more likely to save it than any other.

Luke 18:34

Then shall it not be in the power of any worldly providence to work any deliverance for any; but as in Sodom an angel came and took Lot by the hand, and led him out, preserved him when many others were left behind, so shall it be now: those whom God will thus please to seal, Rev. vii. 3, and preserve, the believers and constant professors, those shall be delivered, and none else.

said, If we may not know the time when, yet, Lord, where shall these eminent judgments shew themselves? (See note [m] on Matt. xxiv.)

CHAP. XVIII.

a to be constant and diligent in the performance of the duty of prayer, not only in respect of God, to whom it is a duty, but in respect of themselves, whose petitions are by assiduity most likely to be obtained.

b an unjust and harsh judge, which neither was moved with conscience of duty to God, nor with shame or remorse, or compassion toward any man.

c Do me justice against my adversary.

And they did not in any manner understand what he meant by those words. two blind men, Matt. xx. 3. O thou omnipotent eternal Son of God, of whom the prophets have told us that thou shouldest be born of a virgin, of the offspring of David, I beseech thee to pardon my sins and shew thy divine power in healing me.

Luke 18:39

And the multitude that went along, or attended him, chid him, and bid him hold his peace— Or, by: the King’s MS. reads παρφγοντες. Y 2