---
title: "Commentary Critical and Explanatory on the Whole Bible -  Luke 18"
description: "CHAPTER 18   :-. PARABLE OF THE
IMPORTUNATE WIDOW. 1-5. always—Compare  :-, \"night and day.\" faint—lose heart, or
slacken. 2. feared not . . . neither
reg"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/luke/18"
---

CHAPTER 18

. PARABLE OF THE
IMPORTUNATE WIDOW.

**1-5. always**—Compare , "night and day."
**faint**—lose heart, or
slacken.

**2. feared not . . . neither
regarded**—defying the vengeance of God and despising the opinion
of men.
**widow**—weak, desolate,
defenseless ([1 Timothy 5:5](../../../kjv/1-timothy/5/5), which is
taken from this).

**3. came**—kept coming. See , "her continual coming."
**Avenge me**—that is, rid
me of the oppression of.

**1-5. always**—Compare , "night and day."
**faint**—lose heart, or
slacken.

**5. continual coming**—coming for
ever.

**6-8. the Lord**—a name
expressive of the *authoritative* style in which He interprets
His own parable.

**7. shall not God**—not unjust,
but the infinitely righteous Judge.
**avenge**—redeem from
oppression.
**his own elect**—not like
this widow, the object of indifference and contempt, but dear to Him
as the apple of the eye ([Zechariah 2:8](../../../kjv/zechariah/2/8)).
**cry day and night**—whose
every cry enters into the ears of the Lord of Sabaoth ([Zechariah 2:8](../../../kjv/zechariah/2/8)), and how much more their incessant and persevering cries!
**bear long with them**—rather,
"in their case," or "on their account" (as) [Zechariah 2:8](../../../kjv/zechariah/2/8), "for it"), [GROTIUS,
DE WETTE,
&c.].

**8. speedily**—as if pained at
the long delay, impatient for the destined moment to interpose.
(Compare [Proverbs 29:1](../../../kjv/proverbs/29/1).)
**Nevertheless,** c.—that
is, Yet ere the Son of man comes to redress the wrongs of His Church,
so low will the hope of relief sink, through the length of the delay,
that one will be fain to ask, Will He find any faith of a coming
avenger left on the earth? From this we learn: (1) That the *primary*
and *historical* reference of this parable is to the Church in
its *widowed,* desolate, oppressed, defenseless condition during
the present absence of her Lord in the heavens (2) That in these
circumstances importunate, persevering prayer for deliverance is the
Church's fitting exercise; (3) That notwithstanding every
encouragement to this, so long will the answer be delayed, while the
need of relief continues the same, and all hope of deliverance will
have nearly died out, and "faith" of Christ's coming
scarcely to be found. But the application of the parable to *prayer
in general* is so obvious as to have nearly hidden its more direct
reference, and so precious that one cannot allow it to disappear in
any public and historical interpretation.
[Proverbs 29:1](../../../kjv/proverbs/29/1). PARABLE OF THE
PHARISEE AND THE PUBLICAN.

**11, 12. stood**—as the Jews in
prayer ([Mark 11:25](../../../kjv/mark/11/25)).
**God,** c.—To have been
kept from gross iniquities was undoubtedly a just cause of
thankfulness to God but instead of the devoutly humble, admiring
frame which this should inspire, the Pharisee arrogantly severs
himself from the rest of mankind, as quite above them, and, with a
contemptuous look at the poor publican, thanks God that he has not to
stand afar off like him, to hang down his head like a bulrush and
beat his breast like him. But these are only his *moral*
excellencies. His *religious* merits complete his grounds for
congratulation. Not confining himself to the one divinely prescribed
annual fast ([Leviticus 16:29](../../../kjv/leviticus/16/29)), he was
not behind the most rigid, who fasted on the second and fifth days of
every week [LIGHTFOOT],
and gave the tenth not only of what the law laid under tithing, but
of "all his gains." Thus, besides doing *all his duty,*
he did *works of supererogation;* while sins to confess and
spiritual wants to be supplied he seems to have felt none. What a
picture of the Pharisaic character and religion!

**13. standing afar off**—as
unworthy to draw near; but that was the way *to get* near
([Psalms 34:18](../../../kjv/psalms/34/18); [Isaiah 57:15](../../../kjv/isaiah/57/15)).
**would not lift up**—blushing
and ashamed to do so ([Ezra 9:6](../../../kjv/ezra/9/6)).
**smote,** c.—kept smiting
for anguish ([Luke 23:48](../../../kjv/luke/23/48)), and
self-reproach ([Jeremiah 31:19](../../../kjv/jeremiah/31/19)).
**be merciful**—"be
propitiated," a very unusual word in such a sense, only once
else used in the New Testament, in the sense of "making
reconciliation" by sacrifice ([Jeremiah 31:19](../../../kjv/jeremiah/31/19)). There *may* therefore, be some allusion to this here,
though not likely.
**a sinner**—literally,
"*the* sinner"; that is, "If ever there was one,
I am he."

**14. 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 ([Psalms 138:6](../../../kjv/psalms/138/6);
[Psalms 147:6](../../../kjv/psalms/147/6); [Luke 1:53](../../../kjv/luke/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](../../../kjv/job/33/27);
[Job 33:28](../../../kjv/job/33/28); [Psalms 34:18](../../../kjv/psalms/34/18);
[Isaiah 57:15](../../../kjv/isaiah/57/15)).
[Isaiah 57:15](../../../kjv/isaiah/57/15). LITTLE
CHILDREN BROUGHT
TO CHRIST.

**15. infants**—showing that some,
at least, of those called in Matthew () and Mark ([Mark 10:13](../../../kjv/mark/10/13))
simply "little" or "young children," were
literally "*babes.*"
**touch them**—or, as more
fully in Matthew ([Matthew 19:13](../../../kjv/matthew/19/13)),
"put His hands on them and *pray,*" or invoke a
"blessing" on them ([Matthew 19:13](../../../kjv/matthew/19/13)), according to venerable custom ([Genesis 48:14](../../../kjv/genesis/48/14);
[Genesis 48:15](../../../kjv/genesis/48/15)).
**rebuked them**—Repeatedly
the disciples thus interposed to save annoyance and interruption to
their Master; but, as the result showed, *always against the mind
of Christ* ([Matthew 15:23](../../../kjv/matthew/15/23); [Luke 18:39](../../../kjv/luke/18/39);
[Luke 18:40](../../../kjv/luke/18/40)). Here, it is plain
from our Lord's reply, that they thought the intrusion a useless one,
as *infants* were not capable of receiving anything from Him.
His ministrations were for *grown people.*

**16. But Jesus**—"*much
displeased,*" says Mark (); and invaluable addition.
**said**—"SUFFER
THE LITTLE CHILDREN TO COME UNTO ME"—"AND
FORBID THEM NOT," is the important addition of Matthew
([Matthew 19:14](../../../kjv/matthew/19/14)) and Mark ([Matthew 19:14](../../../kjv/matthew/19/14)). What words are these from the lips of Christ! The price
of them is above rubies. But the *reason* assigned, "FOR
OF SUCH IS THE KINGDOM OF
GOD," or "of
heaven," as in [Matthew 19:14](../../../kjv/matthew/19/14),
completes the previous information here conveyed; especially as
interpreted by what immediately follows: "AND
HE TOOK THEM UP IN HIS
ARMS, PUT HIS HANDS UPON
THEM, AND BLESSED THEM" ([Matthew 19:14](../../../kjv/matthew/19/14)). It is surely not to be conceived that all our Lord meant
was to inform us, that seeing *grown people* must become
childlike in order to be capable of the Kingdom of God, therefore
they should not hinder *infants* from coming to Him, and
therefore He took up and blessed *the infants themselves.* Was
it not just the grave mistake of the disciples that infants should
not be brought to Christ, because only grown people could profit by
Him, which "much displeased" our Lord? And though He took
the irresistible opportunity of lowering their pride of reason, by
informing them that, in order to enter the Kingdom, "*instead
of the children first becoming like them, they must themselves become
like the children*" [RICHTER
in STIER], this was but by
the way; and, returning to the *children themselves,* He took
them up in His gracious arms, put His hands upon them and blessed
them, for no conceivable reason but to show that *they were thereby
made capable,* AS INFANTS,
*of the Kingdom of God.* And if so, then "*Can any man
forbid water that these should not be baptized which have received
the Holy Ghost as well as we?*" ([Matthew 19:14](../../../kjv/matthew/19/14)). But such application of the baptismal water can have no
warrant here, save where the infants have been *previously brought
to Christ Himself* for His benediction, and only as the *sign
and seal* of that benediction.
[Matthew 19:14](../../../kjv/matthew/19/14). THE RICH
YOUNG RULER
AND DISCOURSE
THEREON.
This case presents some remarkable
points. (1) The man was of irreproachable moral character; and this
amidst all the temptations of *youth,* for he was a "young
man" ([Matthew 19:22](../../../kjv/matthew/19/22)), and
*wealth,* for "he was very rich" ([Luke 18:23](../../../kjv/luke/18/23);
[Mark 10:22](../../../kjv/mark/10/22)). (2) But restless
notwithstanding, his heart craves eternal life. (3) Unlike the
"rulers," to whose class he belonged ([Mark 10:22](../../../kjv/mark/10/22)), he so far believed in Jesus as to be persuaded He could
authoritatively direct him on this vital point. (4) So earnest is he
that he comes "running" and even "kneeling before
Him," and that when He was gone forth *into the war* ([Mark 10:22](../../../kjv/mark/10/22)) —the high-road, by this time crowded with travellers to
the passover; undeterred by the virulent opposition of the class he
belonged to as a "ruler" and by the shame he might be
expected to feel at broaching such a question in the hearing of a
crowd and on the open road.

**19. Why,** c.—Did our Lord mean
then to teach that God only ought to be called "good?"
Impossible, for that had been to contradict all Scripture teaching,
and His own, too ([Psalms 112:5](../../../kjv/psalms/112/5)
[Matthew 25:21](../../../kjv/matthew/25/21); [Titus 1:8](../../../kjv/titus/1/8)).
Unless therefore we are to ascribe captiousness to our Lord, He could
have had but one object—*to raise the youth's ideas of Himself,*
as not to be classed merely with other "good masters," and
declining to receive this title *apart from* the "One"
who is essentially and only "good." This indeed is but
distantly hinted; but unless this is seen in *the background* of
our Lord's words, nothing worthy of Him can be made out of them.
(Hence, *Socinianism,* instead of having any support here, is
only baffled by it).

**20. Thou knowest,** c.—Matthew
([Matthew 19:17](../../../kjv/matthew/19/17)) is more complete
here: "but if thou wilt enter into life, keep the commandments.
He saith unto him, Which—as if he had said, Point me out one of
them which I have not kept?—"Jesus said, Thou shalt," &c.
([Matthew 19:17](../../../kjv/matthew/19/17) [Matthew 19:18](../../../kjv/matthew/19/18)).
Our Lord purposely confines Himself to the *second* table, which
He would consider easy to keep, enumerating them all—for in Mark
([Mark 10:19](../../../kjv/mark/10/19)), "Defraud not"
stands for the *tenth* (else the eighth is twice repeated). In
Matthew ([Matthew 19:19](../../../kjv/matthew/19/19)) the *sum*
of this second table of the law is added, "Thou shalt love thy
neighbor as thyself," as if to see if he would venture to say he
had kept *that.*

**21. All these,** c.—"what
lack I yet?" adds Matthew (). Ah! this gives us a glimpse of his heart. Doubtless he
was perfectly sincere but something within whispered to him that *his*
keeping of the commandments was *too easy* a way of getting to
heaven. He felt something beyond this to be necessary; after keeping
all the commandments he was at a loss to know what that could be; and
he came to Jesus just upon that point. "Then," says Mark
([Mark 10:21](../../../kjv/mark/10/21)), "Jesus
beholding him loved him," or "looked lovingly upon him."
His sincerity, frankness, and nearness to the kingdom of God, in
themselves most winning qualities, won our Lord's regard even though
he turned his back upon Him—a lesson to those who can see nothing
lovable save in the regenerate.

**22. lackest . . . one thing**—Ah!
but that a fundamental, fatal lack.
**sell,** &c.—As riches
were his idol, our Lord, who knew if from the first, lays His great
authoritative grasp at once upon it, saying, "Now give Me up
that, and all is right." No general direction about the disposal
of riches, then, is here given, save that we are to sit loose to them
and lay them at the feet of Him who gave them. He who does this with
all he has, whether rich or poor, is a true heir of the kingdom of
heaven.

**23-25. was very sorrowful**—Matthew
([Matthew 19:22](../../../kjv/matthew/19/22)) more fully, "*went
away* sorrowful"; Mark still more, "was sad" or
"sullen" at that saying, and "went away grieved."
Sorry he was, very sorry, to part with Christ; but to part with his
riches would have cost him a pang more. When Riches or Heaven, on
Christ's terms, were the alternative, the result showed to which side
the balance inclined. Thus was he shown to lack the one
all-comprehensive requirement of the law—the *absolute subjection
of the heart to God,* and this want vitiated all his other
obediences.

**24. when Jesus saw**—Mark says
([Mark 3:34](../../../kjv/mark/3/34)), He "looked
round about"—as if first following the departing youth with
His eye—"and saith unto His disciples."
**How hardly,** c.—with
what difficulty. In Mark ([Mark 3:34](../../../kjv/mark/3/34)) an explanation is added, "How hard is it for them
that *trust* in riches," &c.—that is, with what
difficulty is this idolatrous trust conquered, without which they
cannot enter and this is introduced by the word "children"—sweet
diminutive of affection and pity ([Mark 3:34](../../../kjv/mark/3/34)).

**25. easier for a camel,** &c.—a
proverbial expression denoting literally a thing impossible, but
figuratively, very difficult.

**26, 27. For,** &c.—"At
that rate none can be saved": "Well, it does pass *human*
power, but not *divine.*"

**28-30. Lo,** c.—in the
simplicity of his heart (as is evident from the reply), conscious
that the required surrender had been made, and generously taking in
his brethren with him—"*we*" not in the spirit of
the young ruler. "All these have I kept,"
**left all**—"The
workmen's little is as much his "all" as the prince's much"
[BENGEL]. In Matthew () he adds, "What shall we have therefore?" How
shall it fare with us?

**29. There is no man,**
c.—graciously acknowledging at once the completeness and the
acceptableness of the surrender as a thing already made.
**house,** &c.—The
specification is still more minute in Matthew and Mark, ([Matthew 19:27](../../../kjv/matthew/19/27)
[Mark 10:29](../../../kjv/mark/10/29)) to take in *every*
form of self-sacrifice.
**for the kingdom of God's
sake**—in Mark ([Mark 10:29](../../../kjv/mark/10/29)),
"for MY sake and the
Gospel's." See on [Luke 6:22](../../../kjv/luke/6/22).

**30. manifold more in this present
time**—in Matthew ([Matthew 19:29](../../../kjv/matthew/19/29))
"an hundredfold," to which Mark ([Matthew 19:29](../../../kjv/matthew/19/29)) gives this most interesting addition, "Now in this
present time, houses, and brethren, and sisters, and mothers, and
children, and lands, with persecutions." We have here the
blessed promise of a *reconstruction of all human relationships and
affections on a Christian basis and in a Christian state, after being
sacrificed, in their natural form, on the altar of love to Christ.*
This He calls "manifold more"—"an hundredfold
more"—than what they sacrificed. Our Lord was Himself the
first to exemplify this *new adjustment of His own relationships.*
(See on [Matthew 19:29](../../../kjv/matthew/19/29); and [Matthew 19:29](../../../kjv/matthew/19/29).) But this "with persecutions"; for how could
such a transfer take place without the most cruel wrenches to flesh
and blood? but the persecution would haply follow them into their new
and higher circle, breaking that up too! But best of all, "in
the world to come life everlasting." And
When the shore is won
at last
Who will count the
billows past?
KEBLE

These promises are for *every one*
who forsakes his all for Christ. But in Matthew ([Matthew 19:29](../../../kjv/matthew/19/29)) this is prefaced by a special promise to *the Twelve:*
"Verily I say unto you, That ye which have followed Me in the
Regeneration, when the Son of man shall sit in the throne of His
glory, ye also shall sit on twelve thrones judging the twelve tribes
of Israel." Ye who have now adhered to Me shall, in the new
kingdom, rule, or give law to, the great Christian world, here set
forth in Jewish dress as the twelve tribes, presided over by the
twelve apostles on so many judicial thrones. In this sense certainly
the promise has been illustriously fulfilled [CALVIN,
GROTIUS, LIGHTFOOT,
&c.]. But if the promise refers to the yet future glory (as may
be thought from [Matthew 19:29](../../../kjv/matthew/19/29), and as most take it), it points to the highest personal
distinction of the first founders of the Christian Church.
[Matthew 19:29](../../../kjv/matthew/19/29). FULLER
ANNOUNCEMENT OF HIS
APPROACHING DEATH
AND RESURRECTION.
(See on [Matthew 19:29](../../../kjv/matthew/19/29).)

**31. all written by the prophets
concerning the Son of man . . . be accomplished**—showing how
Christ Himself read, and would have us to read, the Old Testament, in
which some otherwise evangelical interpreters find no prophecies, or
*virtually* none, of the sufferings of the Son of man.

**34. understood none,** c.—The
Evangelist seems unable to say strongly enough how entirely hidden
from them at that time was the *sense* of these exceeding plain
statements: no doubt to add weight to their subsequent testimony,
which from this very circumstance was prodigious, and with all the
simple-hearted irresistible.
. BLIND MAN
HEALED.
In , they are *two,* as in the case of the Demoniac of
Gadara. In Matthew and Mark () the occurrence is connected with Christ's *departure
from* Jericho in Luke with His *approach* to it. Many ways of
accounting for these slight divergences of detail have been proposed.
Perhaps, *if we knew all the facts,* we should see no
difficulty; but that we have been left so far in the dark shows that
the thing is of no moment any way. One thing is plain, there could
have been no collusion among the authors of these Gospels, else they
would have taken care to remove these "spots on the sun."

**38. son of David,** &c.—(See
on ).

**39. rebuked,** c.—(See on ).
**so much the more**—that
*importunity* so commended in the Syrophenician woman, and so
often enjoined ([Luke 11:5-13](../../../kjv/luke/11/5-13)
[Luke 18:1-8](../../../kjv/luke/18/1-8)).

**40. commanded,** c.—Mark () has this interesting addition: "And they call the
blind man, saying unto him, Be of good comfort, rise, He calleth
thee"—just as one earnestly desiring an interview with some
exalted person, but told by one official after another that it is
vain to wait, as he will not succeed (they know it), yet persists in
waiting for some answer to his suit, and at length the door opens,
and a servant appears, saying, "You will be admitted—he has
called you." *And are there no other suitors to Jesus who
sometimes fare thus?* "And he, casting away his garment"—how
lively is this touch, evidently of an eye-witness, expressive of his
earnestness and joy—"came to Jesus" ([Mark 10:49](../../../kjv/mark/10/49)
[Mark 10:50](../../../kjv/mark/10/50)).

**41-43. What wilt thou,** c.—to
try them to deepen their present consciousness of need; and to draw
out their faith in Him. Lord "*Rabboni*" (); an emphatic and confiding exclamation. (See on .)

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