Luke 18

1-14. Parable of THE UNJUST JUDGE. Peculiar to Luke. The parable incidentally illustrates the disregard of equity that characterised the courts at this period.

3. Avemge me of mine adversary. Rather, “Exact justice for me from my opponent,” in my cause before thee. On the oppression of widows generally, see Exod. xxii. 22; Mal. iii. 5; and by the Pharisees especially, see Mark xii. 40.

5 weary me. Gr. “to give a black eye”; hence “to mortify,” “to annoy.”

6. Hear what the unjust judge saith. If one who thought only of his own ease and comfort would be induced to do justice to one whom he only knew as a suitor in his court, how much more will He who is infinitely just and loving hear the cry of His own chosen ones!

7 though He hear long with them. Rather (as in James v. 7), “though He hath long patience in regard to them”; delaying in mercy the vengeance which He will inflict for them upon their persecution.

8 speedily. There is no real delay, though man, in his impatience, may think there is: see 2 Pet. iii. 8-10.

when the Son of man cometh, etc. When this day of vengeance and deliverance comes, how few will be found still confident, and persisting like the widow! The danger is, not that God will be unfaithful, but that His elect, through mistrust, will relax their importunity.

9-14. Parable of THE PHARISEE and PUBLICAN. Peculiar to Luke. This parable, like the former, is introduced by a statement of its purpose.

9 trusted in themselves . . . and despised others. These two traits of character are always connected. Men’s estimation of others and feelings towards them are determined by their feelings towards God.

11 other men. “The rest of men,” as R.V.

12 twice in the week. The Law required fasting once a year, on the great day of Atonement (Lev. xxiii. 27); the Rabbis enjoined a fast on the second and fifth days of every week.

of all that I possess. Rather, “of all that I gain or acquire.” Not capital, but income: see Matt. xxiii. 23, and note.

13 standing afar off. In the Temple court, most worshippers pressed as near as possible to the entrance of the Holy Place. The publican felt, like the Pharisee, but in the opposite sense, that he was “not as other men.” To the Pharisee others were sinners, and he was righteous; to the publican others were righteous, and he “the sinner.”

14 justified. These two men represent in their simplest form two opposite principles, of trust in personal merit on the one hand, and humble appeal to God’s free mercy on the other. But in actual life the publican’s words are often found on a Pharisee’s lips; and the conflict goes on even in the true believer’s heart.

every one that exalteth himself, etc. A repetition, in a new connexion of xiv. 11: see also Matt. xxiii. 12.

15-17. See Mark x. 13-16, and note.

15 infants. Lit., “the (their) babes.”

18-30. See notes on Matt. xix. 16-29, and Mark x. 17-32.

18 a certain ruler. This description of him is peculiar to Luke.

31-34. See notes on Matt. xx. 17-19.

34 they understood none of these things. See Mark ix. 32, and note.

35-xix. 1. See notes on Matt. xx. 29-34; Mark x. 46-52.

35 as He was come nigh unto Jericho. According to Matthew and Mark this was when Jesus and His disciples were leaving Jericho. There were two Jerichos, an old and a new town.

43 glorifying God. Luke here, as in some other places (v. 26; ix. 43; xiii. 17), notices particularly the effect of the miracle upon men’s minds, leading them to “glorify God.”