Luke 18

should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request. Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him. Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is, 1. They cry unto him day and night. 2. He is compassionate towards Them. In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge. 1. Because he was unrighteous; and 2. Because he had no respect for man: no, not even for a poor desolate widow. But there is all the reason under heaven to expect mercy from God: 1. Because he is righteous, and he has promised it; and 2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him. Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God. Verse 8 He will avenge them speedily - Or, He will do them justice speedily - εν ταχει, instantly, in a trice. 1. Because he has promised it; and 2. Because he is inclined to do it. When the Son of man cometh - To require the produce of the seed of the kingdom sown among this people. Shall he find faith on the earth? - Or rather, Shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land. Verse 9 Despised - Εξουθενουντας, Disdained, made nothing of others, treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within! Verse 10 A Pharisee - For a description of the Pharisees and their tenets, see on Mat 16:1 (note). Publican - See an account of these on Mat 5:46 (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins. Verse 11 Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor. God, I thank thee, etc. - In Mat 5:20 , our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them. That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Mat 16:1 (note). 1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God. 2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week. Verse 12 I give tithes of all that I possess - Or, of all I acquire, κτωμαι. Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor." Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: - "Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness. Verse 13 The publican, standing afar off - Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew); but because he was a true penitent, and felt himself utterly unworthy to appear before God. Would not lift up - his eyes - Holding down the head, with the eyes fixed upon the earth, was, 1. A sign of deep distress. 2. Of a consciousness and confession of guilt. And, 3. It was the very posture that the Jewish rabbins required in those who prayed to God. See Ezr 9:6 ; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts. But smote upon his breast - Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions. God be merciful to me - Ἱλασθητι μοι - Be propitious toward me through sacrifice - or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ἱλασκω, or ἱλασκομαι, often signifies to make expiation for sin; and is used by the Septuagint, Psa 65:4 ; Psa 78:38 ; Psa 79:9 , for כפר kipper, he made an atonement. So ἱλασμος a propitiation, is used by the same, for חטאה chataah, a sacrifice for sin, Eze 44:27 ; and ἱλαστηριον, the mercy seat, is, in the above version, the translation of כפרת kapporeth, the lid of the ark of the covenant, on and before which the blood of the expiatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. Θυσιῃσι μεγαλῃσι τον εν Δελφοισι θεον ἹΛΑΣΚΕΤΟ, Croesus appeased, or made an atonement to, the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-gatherer went down to his house justified rather than the other: - he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, according to the economy of grace and justice, he must be rejected: for as all had sinned and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided must be excluded from the kingdom of heaven. This was no new doctrine: it was the doctrine publicly and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pharisees. We must humble ourselves before God, which they did not: we must take refuge in the blood of the cross, which they would not; and be meek and humble of heart, which they were not. Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power: but let us not make them worse than they were - for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others - it is thou who hast made me to differ. But this was not sufficient: restraining grace must not be put in the place of the great atonement. Guilt he had contracted - and this guilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on Mat 5:20 . Verse 14 Went down to his house justified - His sin blotted out; and himself accepted. Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind - if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice. Verse 15 They brought unto him also infants - On these verses the reader is requested to consult the notes on Mat 19:13 (note), Mat 19:14 (note), and on Mar 10:16 (note). When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing the head of the child down to the gooroo's feet, who gives what is called his blessing in some such words as these, Live long! - Be learned! - Be rich! Verse 18 A certain ruler - See the case of this person largely explained on Mat 19:16-22 (note), and Mar 10:21 , Mar 10:22 (note). Verse 24 How hardly shall they that have riches, etc. - See the notes on this discourse of our Lord, on Mat 19:21-30 (note), and Mar 10:30 (note). Verse 25 It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, Mat 19:24 (note). Verse 28 We have left all - Our trades, our houses, and families. The reader is desired to consult the notes on Mat 4:20 (note); Mat 19:27 (note), etc. Verse 29 That hath left house, or parents, etc. - See on Mat 19:28 , Mat 19:29 (note), and Mar 10:29 , Mar 10:30 (note). Or brethren - Η αδελφας, Or Sisters, is added by the Cod. Bezae, and some others. Verse 31 Behold, we go up to Jerusalem - See the notes on this discourse, Mat 20:17-19 (note), and Mar 10:32 (note). Verse 33 And the third day he shall rise again - See Hos 6:2 ; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours. Verse 34 They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would. Verse 35 A certain blind man - Bartimeus. See this transaction explained at large, on Mat 20:29-34 (note), and Mar 10:46 (note), etc. Verse 40 And when he was come near - See the remarkable account of the negro and white man, related on Mar 10:50 (note). Verse 43 And all the people - gave: praise unto God - They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spiritually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel. For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are accepted. Blessed news for penitent sinners! - for though they cannot boast of a righteousness equal to that of the scribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so Great a Salvation! Introduction The conversion of Zaccheus, Luk 19:1-10 . The parable of the nobleman, his ten servants, and the ten pounds, vv. 11-27. Christ sends his disciples for a colt on which he rides into Jerusalem, Luk 19:28-40 . He weeps over the city, and foretells its destruction, Luk 19:41-44 . Goes into the temple, and casts out the buyers and sellers, Luk 19:45 , Luk 19:46 . The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, Luk 19:47 , Luk 19:48 . Verse 1 Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, Luk 19:5 , was in it. Verse 2 Zaccheus - It is not unlikely that this person was a Jew by birth, see Luk 19:9 ; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, Luk 19:7 . Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho. He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial. Verse 3 And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, Luk 19:9 . Verse 4 He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time. Verse 5 Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain. Verse 6 Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him. Verse 7 To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on Luk 7:37 . Verse 8 The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to wha

He spake a parable to them - This and the following parable warn us against two fatal extremes, with regard to prayer: the former against faintness and weariness, the latter against self confidence.

re was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, v. 1 . It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors. I. Christ shows, by a parable, the power of importunity among men, who will be swayed by that, when nothing else will influence, to do what is just and right. He gives you an instance of an honest cause that succeeded before an unjust judge, not by the equity or compassionableness of it, but purely by dint of importunity. Observe here, 1. The bad character of the judge that was in a certain city. He neither feared God nor regarded man; he had no manner of concern either for his conscience or for his reputation; he stood in no awe either of the wrath of God against him or of the censures of men concerning him: or, he took no care to do his duty either to God or man; he was a perfect stranger both to godliness and honour, and had no notion of either. It is not strange if those that have cast off the fear of their Creator be altogether regardless of their fellow-creatures; where no fear of God is no good is to be expected. Such a prevalency of irreligion and inhumanity is bad in any, but very bad in a judge, who has power in his hand, in the use of which he ought to be guided by the principles of religion and justice, and, if he be not, instead of doing good with his power he will be in danger of doing hurt. Wickedness in the place of judgment was one of the sorest evils Solomon saw under the sun, Eccl. iii. 16 . 2. The distressed case of a poor widow that was necessitated to make her appeal to him, being wronged by some one that thought to bear her down with power and terror. She had manifestly right on her side; but, it should seem, in soliciting to have right done her, she tied not herself to the formalities of the law, but made personal application to the judge from day to day at his own house, still crying, Avenge me of mine adversary; that is, Do me justice against mine adversary; not that she desired to be revenged on him for any thing he had done against her, but that he might be obliged to restore what effects he had of hers in his hands, and might be disabled any more to oppress her. Note, Poor widows have often many adversaries, who barbarously take advantage of their weak and helpless state to invade their rights, and defraud them of what little they have; and magistrates are particularly charged, not only not to do violence to the widow ( Jer. xxi. 3 ), but to judge the fatherless, and plead for the widow ( Isa. i. 17 ), to be their patrons and protectors; then they are as gods, for God is so, Ps. lxviii. 5 . 3. The difficulty and discouragement she met with in her cause: He would not for awhile. According to his usual practice, he frowned upon her, took no notice of her cause, but connived at all the wrong her adversary did her; for she had no bribe to give him, no great man whom he stood in any awe of to speak for her, so that he did not at all incline to redress her grievances; and he himself was conscience of the reason of his dilatoriness, and could not but own within himself that he neither feared God nor regarded man. It is sad that a man should know so much amiss of himself, and be in no care to amend it. 4. The gaining of her point by continually dunning this unjust judge ( v. 5 ): " Because this widow troubleth me, gives me a continual toil, I will hear her cause, and do her justice; not so much lest by her clamour against me she bring me into an ill name, as lest by her clamour to me she weary me; for she is resolved that she will give me no rest till it is done, and therefore I will do it, to save myself further trouble; as good at first as at last." Thus she got justice done her by continual craving; she begged it at his door, followed him in the streets, solicited him in open court, and still her cry was, Avenge me of mine adversary, which he was forced to do, to get rid of her; for his conscience, bad as he was, would not suffer him to send her to prison for an affront upon the court. II. He applies this for the encouragement of God's praying people to pray with faith and fervency, and to persevere therein. 1. He assures them that God will at length be gracious to them ( v. 6 ): Hear what the unjust judge saith, how he owns himself quite overcome by a constant importunity, and shall not God avenge his own elect? Observe, (1.) What it is that they desire and expect: that God would avenge his own elect. Note, [1.] There are a people in the world that are God's people, his elect, his own elect, a choice people, a chosen people. And this he has an eye to in all he does for them; it is because they are his chosen, and in pursuance of the choice he has made of them. [2.] God's own elect meet with a great deal of trouble and opposition in this world; there are many adversaries that fight against them; Satan is their great adversary. [3.] That which is wanted and waited for is God's preserving and protecting them, and the work of his hands in them; his securing the interest of the church in the world and his grace in the heart. (2.) What it is that is required of God's people in order to the obtaining of this: they must cry day and night to him; not that he needs their remonstrances, or can be moved by their pleadings, but this he has made their duty, and to this he has promised mercy. We ought to be particular in praying against our spiritual enemies, as St. Paul was: For this thing I besought the Lord thrice, that it might depart from me; like this importunate widow. Lord, mortify this corruption. Lord, arm me against this temptation. We ought to concern ourselves for the persecuted and oppressed churches, and to pray that God would do them justice, and set them in safety. And herein we must be very urgent; we must cry with earnestness: we must cry day and night, as those that believe prayer will be heard at last; we must wrestle with God, as those that know how to value the blessing, and will have no nay. God's praying people are told to give him no rest, Isa. lxii. 6, 7 . (3.) What discouragements they may perhaps meet with in their prayers and expectations. He may bear long with them, and may not presently appear for them, in answer to their prayers. He is makrothymon ep autois —he exercises patience towards the adversaries of his people, and does not take vengeance on them; and he exercises the patience of his people, and does not plead for them. He bore long with the cry of the sin of the Egyptians that oppressed Israel, and with the cry of the sorrows of those that were oppressed. (4.) What assurance they have that mercy will come at last, though it be delayed, and how it is supported by what the unjust judge saith: If this widow prevail by being importunate, much more shall God's elect prevail. For, [1.] This widow was a stranger, nothing related to the judge; but God's praying people are his own elect, whom he knows, and loves, and delights in, and has always concerned himself for. [2.] She was but one, but the praying people of God are many, all of whom come to him on the same errand, and agree to ask what they need, Matt. xviii. 19 . As the saints of heaven surround the throne of glory with their united praises, so saints on earth besiege the throne of grace with their united prayers. [3.] She came to a judge that bade her keep her distance; we come to a Father that bids us come boldly to him, and teaches us to cry, Abba, Father. [4.] She came to an unjust judge; we come to a righteous Father ( John xvii. 25 ), one that regards his own glory and the comforts of his poor creatures, especially those in distress, as widows and fatherless. [5.] She came to this judge purely upon her own account; but God is himself engaged in the cause which we are soliciting; and we can say, Arise, O Lord, plead thine own cause; and what wilt thou do to thy great name? [6.] She had no friend to speak for her, to add force to her petition, and to use interest for her more than her own; but we have an Advocate with the Father, his own Son, who ever lives to make intercession for us, and has a powerful prevailing interest in heaven. [7.] She had no promise off speeding, no, nor any encouragement given her to ask; but we have the golden sceptre held out to us, are told to ask, with a promise that it shall be given to us. [8.] She could have access to the judge only at some certain times; but we may cry to God day and night, at all hours, and therefore may the rather hope to prevail by importunity. [9.] Her importunity was provoking to the judge, and she might fear lest it should set him more against her; but our importunity is pleasing to God; the prayer of the upright is his delight, and therefore, we may hope, shall avail much, if it be an effectual fervent prayer. 2. He intimates to them that, notwithstanding this, they will begin to be weary of waiting for him ( v. 8 ): " Nevertheless, though such assurances are given that God will avenge his own elect, yet, when the Son of man cometh, shall he find faith on the earth? " The Son of man will come to avenge his own elect, to plead the cause of persecuted Christians against the persecuting Jews; he will come in his providence to plead the cause of his injured people in every age, and at the great day he will come finally to determine the controversies of Zion. Now, when he comes, will he find faith on the earth? The question implies a strong negation: No, he will not; he himself foresees it. (1.) This supposes that it is on earth only that there is occasion for faith; for sinners in hell are feeling that which they would not believe, and saints in heaven are enjoying that which they did believe. (2.) It supposes that faith is the great thing that Jesus Christ looks for. He looks down upon the children of men, and does not ask, Is there innocency? but, Is there faith? He enquired concerning the faith of those who applied themselves to him for cures. (3.) It supposes that if there were faith, though ever so little, he would discover it, and find it out. His eye is upon the weakest and most obscure believer. (4.) It is foretold that, when Christ comes to plead his people's cause, he will find but little faith in comparison with what one might expect. That is, [1.] In general, he will find but few good people, few that are really and truly good. Many that have the form and fashion of godliness, but few that have faith, that are sincere and honest: nay, he will find little fidelity among men; the faithful fail, Ps. xii. 1, 2 . Even to the end of time there will still be occasion for the same complaint. The world will grow no better, no, not when it is drawing towards its period. Bad it is, and bad it will be, and worst of all just before Christ's coming; the last times will be the most perilous. [2.] In particular, he will find few that have faith concerning his coming. When he comes to avenge his own elect he looks if there be any faith to help and to uphold, and wonders that there is none, Isa. lix. 16 ; lxiii. 5 . It intimates that Christ, both in his particular comings for the relief of his people, and in his general coming at the end of time, may, and will, delay his coming so long as that, First, Wicked people will begin to defy it, and to say, Where is the promise of his coming? 2 Pet. iii. 4 . They will challenge him to come ( Isa. v. 10 ; Amos v. 19 ); and his delay will harden them in their wickedness, Matt. xxiv. 48 . Secondly, Even his own people will begin to despair of it, and to conclude he will never come, because he has passed their reckoning. God's time to appear for his people is when things are brought to the last extremity, and when Zion begins to say, The Lord has forsaken me. See Isa. xlix. 14 ; xl. 27 . But this is our comfort, that, when the time appointed comes, it will appear that the unbelief of man has not made the promise of God of no effect. The Pharisee and the Publican. 9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus

A parable. Mt 13:3. To this end. To show this. Always. At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences--as afflictions or signal blessings--to seek God in prayer; we must always maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered. Not to faint. Not to grow weary or give over. The parable is de- signed to teach us that, though our prayers should long appear to be unanswered, we should persevere, and not grow weary in supplication to God. (a) "that men" Ps 65:2, 102:17, Lk 11:8, 21:36, Rom 12:12, Eph 6:18 Php 4:6

A judge which feared not God. One appointed by law to determine causes brought before him. This judge had no reverence for God, and consequently no regard for the rights of man. These two things go together. He that has no regard for God can be expected to have none for man; and our Lord has here indirectly taught us what ought to be the character of a judge--that he should fear God and regard the rights of man. Comp. De 1:16,17. Regarded man. Cared not for man. Had no respect for the opinions or the rights of man. (1) "city" = "in a certain city"

A widow. This is a circumstance that gives increasing interest to the parable. Judges were bound to show peculiar attention to widows, Isa 1:17, Jer 22:3. The reason of this was that they were defenseless, were commonly poor, and were liable to be oppressed by those in power. Avenge me. This would have been better translated, "Do me justice against my adversary, or vindicate me from him." It does not denote vengeance or revenge, but simply that she wished to have justice done her--a thing which this judge was bound to do, but which it seems he had no disposition to do. Adversary. One opposed in law. In this case it seems that the judge was unwilling to do justice, and probably took advantage of her condition to oppress her.

For a while. Probably this means for a considerable time. It was his duty to attend to the claims of justice, but this was long delayed. Within himself. He thought, or came to a conclusion. Though I fear not, &c. This contains the reason why he attended to the case at all. It was not from any regard to justice, or to the duties of his office. It was simply to avoid trouble. And yet his conduct in this case might have appeared very upright, and possibly might have been strictly according to law and to justice, How many actions are performed that appear well, when the doers of those actions know that they are mere hypocrisy! and how many actions are performed from the basest and lowest motives of selfishness, that have the appearance of external propriety and even of goodness! She weary me. The word used here, in the original, is that which was employed to denote the wounds and bruises caused by boxers, who beat each other, and blacken their eyes, and disable them. 1Cor 9:27. Hence it means any vexatious and troublesome importunity that takes the time, and disables from other employment.

Hear, &c. Give attention to this, and derive from it practical instruction.

Shall not God avenge, &c. We are not to suppose that the character of God is at all represented by this judge, or that his principles of conduct are at all like those of the judge. This parable shows us conclusively that many circumstances of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour designed to teach is what we ought to endeavour to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that men ought always to pray and not to faint. This he teaches by the example in the parable; and the argument which it implies is this: 1st. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would not have obtained. 2nd. God is not unjust. He is good, and disposed to do justice and to bestow mercy. If, therefore, this wicked man by persevering prayer was induced to do justice, how much more shall God, who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him! Avenge. Do justice to or vindicate them. This may have a twofold reference, 1st. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, as if God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God would hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance. 2nd. It may have a more general meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be in this life, yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them for ever to himself. His own elect. People of God, saints, Christians; so called because God has chosen them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and peculiar love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. 1Thes 1:4 Col 3:12 1Pet 1:2 Eph 1:4. It signifies here that they are peculiarly dear to him; that he feels a deep interest in their welfare, and that he will therefore be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and therefore he will hear and save. Which cry day and night. This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they will cry unto him; and it affirms that if they do, he will hear their cries and answer their requests. Though he bear long with them. This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost appears as if he would not interpose. Yet he will do it, and will save them. (c) "he will avenge" Ps 46:5, He 10:37, 2Pet 3:8,9

And shall not God - The most just Judge, vindicate his own elect - Preserve the Christians from all their adversaries, and in particular save them out of the general destruction, and avenge them of the Jews? Though he bear long with them - Though he does not immediately put an end, either to the wrongs of the wicked, or the sufferings of good men.

Speedily. Suddenly, unexpectedly. He will surely vindicate them, and that at a time, perhaps, when they were nearly ready to give over and to sink into despair. This may refer to the deliverance of the disciples from their approaching trials and persecutions among the Jews; or, in general, to the fact that God will interpose and aid his people. Nevertheless. But. Notwithstanding this. Though this is true that God will avenge his elect, yet will he find his elect faithful? The danger is not that God will be unfaithful--he will surely be true to his promises; but the danger is that his elect--his afflicted people--will be discouraged; will not persevere in prayer; will not continue to have confidence in him; and will, under heavy trials, sink into despondency. The sole meaning of this phrase, therefore, is, that there is more danger that his people would grow weary, than that God would be found unfaithful and fail to avenge his elect. For this cause Christ spoke the parable, and by the design of the parable this passage is to be interpreted. Son of man cometh. This probably refers to the approaching destruction of Jerusalem--the coming of the Messiah, by his mighty power, to abolish the ancient dispensation and to set up the new. Faith. The word faith is sometimes taken to denote the whole of religion, and it has been understood in this sense here; but there is a close connection in what Christ says, and it should be understood as referring to what he said before. The truth that he had been teaching was, that God would deliver his people from their calamities and save them, though he suffered them to be long tried. He asks them here whether, when he came, he should find this faith, or a belief of this truth, among his followers? Would they be found persevering in prayer, and believing that God would yet avenge them; or would they cease to pray always, and faint? This is not to be understood, therefore, as affirming that when Christ comes to judgment there will be few Christians on the earth, and that the world will be overrun with wickedness. That may be true, but it is not the truth taught here. The earth. The land--referring particularly to the land of Judea. The discussion had particular reference to their trials and persecutions in that land. This question implies that in those trials many professed disciples might faint and turn back, and many of his real followers almost lose sight of this great truth, and begin to inquire whether God would interpose to save them. The same question may be asked respecting any other remarkable visitation of the Son of God in affliction. When tried and persecuted, do we believe that God will avenge us? Do we pray always and not faint? Have we faith to believe that, though clouds and darkness are round about him, yet righteousness and judgment are the habitation of his throne? And when storms of persecution assail us, can we go to God and confidently commit our cause to him, and believe that he will bring forth our righteousness as the light, and our judgment as the noon-day? (d) "shall he find faith" Mt 24:12

Yet when the Son of man cometh, will he find faith upon earth - Yet notwithstanding all the instances both of his long suffering and of his justice, whenever he shall remarkably appear, against their enemies in this age or in after ages, how few true believers will be found upon earth!

Unto certain. Unto some. Which trusted in themselves. Who confided in themselves, or who supposed that they were righteous. They did not trust to God or the Messiah for righteousness, but to their own works. They vainly supposed they had themselves complied with the demands of the law of God. Despised others. Others who were not as externally righteous as themselves. This was the character of the Pharisees. They trusted in their outward conformity to the ceremonies of the law. They considered all who did not do that as sinners. This, moreover, is the true character of self-righteousness. Men of that stamp always despise all others. They think they are far above them in holiness, and are disposed to say to them, Stand by thyself, for I am holier than thou, Is 65:5. True religion, on the contrary, is humble. Those who trust in Christ for righteousness feel that they are, in themselves, poor, and miserable, and guilty, and they are willing to admit that others may be much better than themselves. Certain it is, they despise no one. They love all men; they regard them, however vile, as the creatures of God and as going to eternity, and are disposed to treat them well, and to aid them in their journey toward another world. (e) "which trusted in themselves" Lk 10:29 (2) "that they were righteous" or "as being righteous"

with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, 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. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. The scope of this parable likewise is prefixed to it, and we are told ( v. 9 ) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had, 1. A great conceit of themselves, and of their own goodness; they thought themselves as holy as they needed to be, and holier than all their neighbours, and such as might serve for examples to them all. But that was not all; 2. They had a confidence in themselves before God, and not only had a high opinion of their own righteousness, but depended upon the merit of it, whenever they addressed God, as their plea: They trusted in themselves as being righteous; they thought they had made God their debtor, and might demand any thing from him; and, 3. They despised others, and looked upon them with contempt, as not worthy to be compared with them. Now Christ by this parable would show such their folly, and that thereby they shut themselves out from acceptance with God. This is called a parable, though there be nothing of similitude in it; but it is rather a description of the different temper and language of those that proudly justify themselves, and those that humbly condemn themselves; and their different standing before God. It is matter of fact every day. I. Here are both these addressing themselves to the duty of prayer at the same place and time ( v. 10 ): Two men went up into the temple (for the temple stood upon a hill) to pray. It was not the hour of public prayer, but they went thither to offer up their personal devotions, as was usual with good people at that time, when the temple was not only the place, but the medium of worship, and God had promised, in answer to Solomon's request, that, whatever prayer was made in a right manner in or towards that house, it should therefore the rather be accepted. Christ is our temple, and to him we must have an eye in all our approaches to God. The Pharisees and the publican both went to the temple to pray. Note, Among the worshippers of God, in the visible church, there is a mixture of good and bad, of some that are accepted of God, and some that are not; and so it has been ever since Cain and Abel brought their offering to the same altar. The Pharisee, proud as he was, could not think himself above prayer; nor could the publican, humble as he was, think himself shut out from the benefit of it; but we have reason to think that these went with different views. 1. The Pharisee went to the temple to pray because it was a public place, more public than the corners of the streets, and therefore he should have many eyes upon him, who would applaud his devotion, which perhaps was more than was expected. The character Christ gave of the Pharisees, that all their works they did to be seen of men, gives us occasion for this suspicion. Note, Hypocrites keep up the external performances of religion only to save or gain credit. There are many whom we see every day at the temple, whom, it is to be feared, we shall not see in the great day at Christ's right hand. 2. The publican went to the temple because it was appointed to be a house of prayer for all people, Isa. lvi. 7 . The Pharisee came to the temple upon a compliment, the publican upon business; the Pharisee to make his appearance, the publican to make his request. Now God sees with what disposition and design we come to wait upon him in holy ordinances, and will judge of us accordingly. II. Here is the Pharisee's address to God (for a prayer I cannot call it): He stood and prayed thus with himself ( v. 11, 12 ): standing by himself, he prayed thus, so some read it; he was wholly intent upon himself, had nothing in his eye but self, his own praise, and not God's glory; or, standing in some conspicuous place, where he distinguished himself; or, setting himself with a great deal of state and formality, he prayed thus. Now that which he is here supposed to say is that which shows, 1. That he trusted to himself that he was righteous. A great many good things he said of himself, which we will suppose to be true. He was free from gross and scandalous sins; he was not an extortioner, not a usurer, not oppressive to debtors or tenants, but fair and kind to all that had dependence upon him. He was not unjust in any of his dealings; he did no man any wrong; he could say, as Samuel, Whose ox or whose ass have I taken? He was no adulterer, but had possessed his vessel in sanctification and honour. Yet this was not all; he fasted twice in the week, as an act partly of temperature, partly of devotion. The Pharisees and their disciples fasted twice a week, Monday and Thursday. Thus he glorified God with his body: yet that was not all; he gave tithes of all that he possessed, according to the law, and so glorified God with his worldly estate. Now all this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee: yet he was not accepted; and why was he not? (1.) His giving God thanks for this, though in itself a good thing, yet seems to be a mere formality. He does not say, By the grace of God I am what I am, as Paul did, but turns it off with a slight, God, I thank thee, which is intended but for a plausible introduction to a proud vainglorious ostentation of himself. (2.) He makes his boast of this, and dwells with delight upon this subject, as if all his business to the temple was to tell God Almighty how very good he was; and he is ready to say, with those hypocrites that we read of ( Isa. lviii. 3 ), Wherefore have we fasted, and thou seest not? (3.) He trusted to it as a righteousness, and not only mentioned it, but pleaded it, as if hereby he had merited at the hands of God, and made him his debtor. (4.) Here is not one word of prayer in all he saith. He went up to the temple to pray, but forgot his errand, was so full of himself and his own goodness that he thought he had need of nothing, no, not of the favour and grace of God, which, it would seem, he did not think worth asking. 2. That he despised others. (1.) He thought meanly of all mankind but himself: I thank thee that I am not as other men are. He speaks indefinitely, as if he were better than any. We may have reason to thank God that we are not as some men are, that are notoriously wicked and vile; but to speak at random thus, as if we only were good, and all besides us were reprobates, is to judge by wholesale. (2.) He thought meanly in a particular manner of this publican, whom he had left behind, it is probable, in the court of the Gentiles, and whose company he had fallen into as he came to the temple. He knew that he was a publican, and therefore very uncharitably concluded that he was an extortioner, unjust, and all that is naught. Suppose it had been so, and he had known it, what business had he to take notice of it? Could not he say his prayers (and that was all that the Pharisees did) without reproaching his neighbours? Or was this a part of his God, I thank thee? And was he as much pleased with the publican's badness as with his own goodness? There could not be a plainer evidence, not only of the want of humility and charity, but of reigning pride and malice, than this was. III. Here is the publican's address to God, which was the reverse of the Pharisee's, as full of humility and humiliation as his was of pride and ostentation; as full of repentance for sin, and desire towards God, as his was of confidence in himself and his own righteousness and sufficiency. 1. He expressed his repentance and humility in what he did; and his gesture, when he addressed himself to his devotions, was expressive of great seriousness and humility, and the proper clothing of a broken, penitent, and obedient heart. (1.) He stood afar off. The Pharisee stood, but crowded up as high as he could, to the upper end of the court; the publican kept at a distance under a sense of his unworthiness to draw near to God, and perhaps for fear of offending the Pharisee, whom he observed to look scornfully upon him, and of disturbing his devotions. Hereby he owned that God might justly behold him afar off, and send him into a state of eternal distance from him, and that it was a great favour that God was pleased to admit him thus nigh. (2.) He would not lift up so much as his eyes to heaven, much less his hands, as was usual in prayer. He did lift up his heart to God in the heavens, in holy desires, but, through prevailing shame and humiliation, he did not lift up his eyes in holy confidence and courage. His iniquities are gone over his head, as a heavy burden, so that he is not able to look up, Ps. xl. 12 . The dejection of his looks is an indication of the dejection of his mind at the thought of sin. (3.) He smote upon his breast, in a holy indignation at himself for sin: "Thus would I smite this wicked heart of mine, the poisoned fountain out of which flow all the streams of sin, if I could come at it." The sinner's heart first smites him in a penitent rebuke, 2 Sam. xxiv. 10 . David's heart smote him. Sinner, what hast thou done? And then he smites his heart with penitent remorse: O wretched man that I am? Ephraim is said to smite upon his thigh, Jer. xxxi. 19 . Great mourners are represented tabouring upon their breasts, Nah. ii. 7 . 2. He expressed it in what he said. His prayer was short. Fear and shame hindered him from saying much; sighs and groans swallowed up his words; but what he said was to the purpose: God, be merciful to me a sinner. And blessed be God that we have this prayer upon record as an answered prayer, and that we are sure that he who prayed it went to his house justified; and so shall we, if we pray it, as he did, through Jesus Christ: " God, be merciful to me a sinner; the God of infinite mercy be merciful to me, for, if he be not, I am for ever undone, for ever miserable. God be merciful to me, for I have been cruel to myself." (1.) He owns himself a sinner by nature, by practice, guilty before God. Behold, I am vile, what shall I answer thee? The Pharisee denies himself to be a sinner; none of his neighbours can charge him, and he sees no reason to charge himself, with any thing amiss; he is clean, he is pure from sin. But the publican gives himself no other character than that of a sinner, a convicted criminal at God's bar. (2.) He has no dependence but upon the mercy of God, that, and that only, he relies upon. The Pharisee had insisted upon the merit of his fastings and tithes; but the poor publican disclaims all thought of merit, and flies to mercy as his city of refuge, and takes hold of the horn of that altar. "Justice condemns me; nothing will save me but mercy, mercy." (3.) He earnestly prays for the benefit of that mercy: " O God, be merciful, be propitious, to me; forgive my sins; be reconciled to me; take me into thy favour; receive me graciously; love me freely." He comes as a beggar for an alms, when he is ready to perish for hunger. Probably he repeated this prayer with renewed affections, and perhaps said more to the same purport, made a particular confession of his sins, and mentioned the particular mercies he wanted, and waited upon God for; but still this was the burden of the song: God, be merciful to me a sinner. IV. Here is the publican's acceptance with God. We have seen how differently these two addressed themselves to God; it is now worth while to enquire how they sped. There were those who would cry up the Pharisee, by whom he would go to his house applauded, and who would look with contempt upon this sneaking whining publican. But our Lord Jesus, to whom all hearts are open, all desires known, and from whom no secret is hid, who is perfectly acquainted with all proceedings in the court of heaven, assures us that this poor, penitent, broken-hearted publican went to his house justified, rather than the other. The Pharisee thought that if one of them must be justified, and not the other, certainly it must be he rather than the publican. "No," saith Christ, " I tell you, I affirm it with the utmost assurance, and declare it to you with the utmost concern, I tell you, it is the publican rather than the Pharisee." The proud Pharisee goes away, rejected of God; his thanksgivings are so far from being accepted that they are an abomination; he is not justified, his sins are not pardoned, nor is he delivered from condemnation: he is not accepted as righteous in God's sight, because he is so righteous in his own sight; but the publican, upon this humble address to Heaven, obtains the remission of his sins, and he whom the Pharisee would not set with the dogs of his flock God sets with the children of his family. The reason given for this is because God's glory is to resist the proud, and give grace to the humble. 1. Proud men, who exalt themselves, are rivals with God, and therefore they shall certainly be abased. God, in his discourse with Job, appeals to this proof that he is God, that he looks upon every one that is proud, and brings him low, Job xl. 12 . 2. Humble men, who abase themselves, are subject to God, and they shall be exalted. God has preferment in store for those that will take it as a favour, not for those that demand it as a debt. He shall be exalted into the love of God, and communion with him, shall be exalted into a satisfaction in himself, and exalted at last as high as heaven. See how the punishment answers the sin: He that exalteth himself shall be abased. See how the recompence answers the duty: He that humbles himself shall be exalted. See also the power of God's grace in bringing good out of evil; the publican had been a great sinner, and out of the greatness of his sin was brought the greatness of his repentance; out of the eater came forth meat. See, on the contrary, the power of Satan's malice in bringing evil out of good. It was good that the Pharisee was no extortioner, nor unjust; but the devil made him proud of this, to his ruin. Christ's Attention to Children. 15 And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said, Suffer little children to come

He spake this parable - Not to hypocrites; the Pharisee here mentioned was no hypocrite, no more than an outward adulterer: but he sincerely trusted in himself that he was righteous, and accordingly told God so, in the prayer which none but God heard.

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]] Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14 THE PHARISEE AND THE PUBLICAN 1 Here again we have a picture and an example of the divine judgment on saints and good people. Two extraordinary persons are presented to us in this Gospel; one thoroughly good and truly pious; and one hypocritically pious. But before we take up the example and consider the terrible sentence, we must first notice that Luke here makes the impression as though righteousness came by works. For Luke is most accustomed to do this, as when we at present preach that faith alone saves, he observes that people are led to desire only to believe, and to neglect the power and fruit of faith. This John also does in his Epistle and James, where they show that faith cannot exist without works. Thus Luke, in the beginning of his introduction, would speak as follows: I see indeed that many have preached how faith alone saves, by which they have brought the people to strive for a fictitious faith; hence I must also speak of works by which they can be assured of their faith, and prove it to the people by their acts. Consequently it sounds as though Luke everywhere taught that righteousness came by works; as you have recently heard: Forgive, and ye shall be forgiven; and, make unto yourselves friends of the mammon of unrighteousness. And here it appears as though the publican had obtained his goodness by praying and smiting his breast. So this Gospel appears as though we should become good or pious by our works. 2 Now you have heard that a man, before he can do anything good, must by all means first be good. For the truth must always stand: “A good tree cannot bring forth evil fruit;” and again, “An evil tree cannot bring forth good fruit.” Thus a man must first be good, before he can do good. So he also firmly concludes that the publican smote his breast, which proves the conclusion, that he had been good. 3 This has taken place and has been written to the end that we should open our eyes and not judge the people according to their outward appearance. To do this in this instance it is necessary to examine the hearts of both, and not judge according to mere external works. For when the heart is good, the whole man is good. For if I judged the publican according to his works, my judgment would soon be false. For nothing appears in him but sin. Again, if I judge the hypocrite or Pharisee according to his works, I will also miss the mark. For he stands at the holy place, makes the best prayer imaginable, for he praises and thanks God with grand works, he fasts, gives the tenth of all his goods, harms no one; in short, everything, both outwardly and inwardly, appears well with him. 4 As he judges, all men judge; no one can condemn such an upright and virtuous life. Who dare say that fasting is not good; or that to praise God and give everyone what we owe them is evil? When I see a priest, monk, or nun with such apparent noble conduct, I regard them as pious. Who can say otherwise? Hence if I am to judge whether this one is good and the other evil, I must be able to look into the hearts of both. But I cannot see into the heart, and must make the proper distinction from their works, as Christ says: “By their fruits ye shall know them.” Mat. 7:20. 5 He speaks of the publican as though he must have previously heard a word from God that touched his heart so that he believed it and thus became pious, as St. Paul says, Rom. 10:17: “So faith cometh by hearing, and hearing by the word of Christ.” When the Word falls into the heart, then man becomes pure and good. But the Evangelist does not indicate that he now first heard the Gospel here, but that he heard it somewhere, it matters not where. For he says: “God be merciful to me a sinner.” This knowledge is above the powers of reason. And yet it must previously have been known to him that God is merciful, gracious and friendly to all those who confess their sins, who call upon him and long for grace. As he heard that God is gracious by virtue of his very nature, to all those who humble themselves and seek comfort in him. But to preach thus is always the pure Gospel. 6 Hence the beginning of goodness or godliness is not in us, but in the Word of God. God must first let his Word sound in our hearts by which we learn to know and to believe him, and afterwards do good works. So we must believe from this that the publican had learned God's Word. If not, it would certainly have been impossible for him to acknowledge himself to be a poor sinner, as this Gospel reports. Indeed, it has a different appearance here, because St. Luke seems to insist more strongly on external works and appearances than on faith, and lays the emphasis more on the outward character and conduct than on the root and on the faith of the heart within. Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart. 7 This is also proper fruit, since it promotes God's honor; as God desires nothing but the offering of praise, as Psalms, 50:23, says: “Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God.” In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself. Therefore we must praise and commend his work, because he gives God the highest honor and true worship. For he says: “God, be thou merciful to me a sinner.” As though he would say: I am a rogue, this I confess, as you yourself know. Here you see that he confesses the truth, and is willing that God should reprove and revile him; yea, he does this himself, and casts himself down the very lowest, and with God he again rises upward, gives glory to God that he is gracious, kind and merciful. But in himself he finds nothing but sin. Wherefore these are the true fruits of faith. 8 Thus we have learned from his fruits the publican's faith. But how shall we understand what Christ says: V.14. “This man went down to his house justified,” as he had already been just through faith, before he smote his breast? He certainly must have been just before. Why then does Christ say here: “He went down to his house justified?” This is what I have often said, if faith be true, it will break forth and bear fruit. If the tree is green and good, it will not cease to blossom forth in leaves and fruit. It does this by nature. I need not first command it and say: Look here, tree, bear apples. For if the tree is there and is good, the fruit will follow unbidden. If faith is present works must follow. If I confess that I am a sinner, it must follow that I will say: Alas God! I am a rogue, do thou cause me to be good. So this publican cares for nothing and speaks freely, though he puts himself to shame before all people, he does not care for that, as Ps. 116:10 says: “I believe, for I will speak. I was greatly afflicted,” and says: V.13. “God, be thou merciful to me a sinner!” As though be would say: I now see that I am lost, for I am a bad man, and acknowledge my sins. Unless I believe and hold to God's mercy, and take the cup of the Saviour and call upon God's grace, I will be ruined. 9 Thus faith casts itself on God, and breaks forth and becomes certain through its works. When this takes place a person becomes known to me and to other people. For when I thus break forth I spare neither man nor devil, I cast myself down, and will have nothing to do with lofty affairs, and will regard myself as the poorest sinner on earth. This assures me of my, faith. For this is what it says: “This man went down to his house justified.” Thus we attribute salvation as the principal thing to faith, and works as the witnesses of faith. They make one so certain that he concludes from the outward life that the faith is genuine. 10 We find this also in Abraham when he offers his son Isaac. Then God said: “For now I know that thou fearest God,” Gen. 22:12. Surely, if he had not feared God, he would not have offered his son; and by this we know the fruit to be thoroughly good. Let us now heartily apply this to ourselves. 11 This is why St. Luke and St. James have so much to say about works, so that one says: Yes, I will now believe, and then he goes and fabricates for himself a fictitious delusion, which hovers only on the lips as the foam on the water. No, no; faith is a living and an essential thing, which makes a new creature of man, changes his spirit and wholly and completely converts him. It goes to the foundation and there accomplishes a renewal of the entire man; so, if I have previously seen a sinner, I now see in his changed conduct, manner and life, that he believes. So high and great a thing is faith. For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Cor. 4:20, look here my dear Sir, “the kingdom of God is not in word but in power.” It requires life and action, and is not brought about by mere talk. 12 Thus we err on both sides in saying, a person must only believe, then he will neglect to do good works and bring forth good fruits. Again, if you preach works, the people immediately comfort themselves and trust in works. Therefore we must walk upon the common path. Faith alone must make us good and save us. But to know whether faith is right and true, you must show it by your works. God cannot endure your dissembling, for this reason he has appointed you a sermon which praises works, which are only witnesses that you believe, and must be performed not thereby to merit anything, but they should be done freely and gratuitously toward our neighbor. 13 This must be practiced until it becomes a second nature with us. For thus God has also introduced works, as though he would say: if you believe, then you have the kingdom of heaven; and yet, in order that you may not deceive yourselves, do the works. To this the Lord refers in John 15:17, when he says to his disciples: “These things I command you, that ye may love one another.” And previous to this at the supper he said, John 13:34-35: “A new commandment I give unto you, that ye love one another: even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” And shortly before this he said, v. 15: “For I have given you an example, that ye also should do as I have done to you.” As though he would say: Ye are my friends, but this the people will not know by your faith, but when you show the fruits of faith, and break forth in love, then they will know you. The fruits will not save you nor make you any friends, but they must show and prove that you are saved and are my friends. Therefore mark this well, that faith alone makes us good; but as faith lies concealed within me, and is a great life, a great treasure, therefore the works must come forth and bear witness of the faith, to praise God's grace and condemn the works of men. You must cast your eyes to the earth and humiliate yourself before everyone, that you may also win your neighbor by your services; for this reason God lets you live, otherwise nothing would be better for you than to die and go to heaven. This you now also observe clearly in the good publican. 14 So you find two judgments: one according to faith, the other according to outward works. The foundation you have in that faith is concealed; this he feels, who believes; but that is not enough, it must express itself as you see above in the publican, who breaks forth in humility, so much as not to lift his eyes to heaven, smites on his breast and praises God, by which he helps me to say when my sins oppress me: Behold, the publican also was a sinner and said: “God, be thou merciful to me a sinner;” thus too, I will do. By this will I also be strengthened so that when I see my sins I will think of his example, and with it comfort and strengthen myself, so that I can say: Oh God, I see in the publican that thou art gracious to poor sinners. Faith the believer keeps for himself, but externally he communicates its fruits to other people. 15 The publican is on the right road and is twice justified; once through faith before God, and again by his works to me. Here he gives unto God his glory, and by faith repays him with praise. Also toward me he performs the duty of love, and puts words into my month and teaches me how to pray. Now he has paid all his debts toward God and man. So faith urges him to do; without however requiring anything from God as a reward of faith. 16 This is one character of the publican, who, according to faith which is the spiritual judgment, is acknowledged justified, while according to the flesh he is unprofitable. For the Pharisee passes and does not notice him, sees not his faith, lets him stand way back, and sees him alone in his sins, and knows not that God has been gracious to him, and converted and reformed him. So when a carnally minded man would condemn a sinner according to his sins, it is otherwise impossible, he must fail. 17 Let us now consider the fool, the Pharisee. Here are most beautiful works. In the first place he thanks God, fasts twice in the week, and all this to honor God, not St. Nicholas or St. Barnabas, he gives the tenth of all his goods, nor has he at any time committed adultery, has never done any one violence or robbed him of his goods. Thus he has conducted himself in an exemplary manner. This is a beautiful honest life, and excites our wonder and surprise. Truly, after the fashion of the world no one could find fault with him, yea, one must praise him. Yes, to be sure he does this himself. 18 But God is the first to come and say, that all the work of the Pharisee is blasphemy. God help us, what an awful sentence this is! Priests and nuns may well be terrifled by it, and all their bones quake, as you scarcely ever find one of them as pious as this Pharisee. Would to God we could have many such hypocrites and Pharisees; for then they could be taught better things. 19 Well, what is the matter with the good man? Only this, he does not know his own heart. Here you see that we are our own greatest enemies, who close our eyes and hearts, and think we are as we feel. For if I should ask any such hypocrite: Sir, do you mean just what you say? he would take an oath, that it is not otherwise. But behold, see how deep God's sword cuts, and pierces through all the recesses of the soul, Heb. 4:12. Here everything must go to ruin, or fall to the earth in humiliation, otherwise nothing can stand before God. Thus a pious woman must here fall down and kiss the vilest harlot's feet, yea, her footprints. 20 Now let us better see and hear what the Lord says to this. There stands the publican and humbles himself, says nothing of fasting, nothing of his good works, nor of anything. Yet the Lord says that his sins are not so great as the sins of the hypocrite; even in spite of anyone now exalting himself above the lowest sinner. If I exalt myself a finger's breadth above my neighbor, or the vilest sinner, then am I cast down. For the publican during his whole life did not do as many and as great sins as this Pharisee does here when he says: I thank thee God that, I am not as other men are; and lies enough to burst all heaven. From him you hear no word like: “God, be thou merciful to me a sinner!” God's mercy, sympathy, patience and love are all forgotten by him, while God is nothing but pure mercy, and he who does not know this, thinks there is no God, as in Psalm 14:1: “The fool hath Said in his heart, There is no God.” So it is with an unbeliever who does not know himself. Therefore I say one thing more, if he had committed the vilest sin and deflowered virgins, it would not have been as bad as when he says: V.11. “I thank thee God, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.” Yes, yes, do I hear you have no need of God and despise his goodness, mercy, love and everything that God is? Behold, these are thy sins. Hence the public gross sins that break out are insignificant; but unbelief which is in the heart and we cannot see, this is the real sin in which monks and priests strut forth; these lost and corrupt ones are sunk head and ears in this sin, and pretend to be entirely free from it. 21 Further, since he has now blasphenied God and lied to him, because he is unwilling to confess his sins, he falls further and sins against love to his neighbor, in that he says: “Even as this publican.” He could not bear his presence without blaming and condemning him. Here all commandments are abolished and transgressed, for he denies God and does his neighbor no good. In this way he goes to ruin, because he has not obeyed a letter of the law. For if he had said: Oh God, we are all sinners, this poor sinner is also like myself and all the rest: and had he joined the congregation and said: Oh God, be merciful unto us! then he would have fulfilled God's commandment, namely, the first, in that he gave God the honor and the praise, and had he afterwards said: Oh God, I see this one is a sinner, in the jaws of the devil; dear Lord, help him! and had he thus brought him to God and prayed to God for him, be would then also have obeyed the other commandment of Christian love as Paul says, Gal. 6:2, and teaches: “Bear ye one another's burdens, and so fulfill the law of Christ.” 22 Now he comes and praises himself that he is just. He has a poisonous, wicked heart, who praises himself most gloriously on account of his pretended good works, how he fasted and gave the tenth of all he had. Hence he is so full of hatred to his neighbor, if God allowed him to judge, he would plunge the poor publican down into the deepest hell. Behold, is not this a wicked heart and terrible to hear, that I would all men should go to ruin, if only I be praised? Yet all this is so finely decorated and adorned by external conduct, that no one can censure it. Here we see how we are to know the tree from its fruits. For when I view his heart with spiritual eyes, I recognize it is full of blasphemy and hatred to his neighbor. From these fruits I know that the tree is evil. For works would not be evil in themselves, but the evil root in the heart makes them evil. This is set before us that we may beware and guard ourselves against it. 23 Again, on the other hand, examine the heart also of the publican. Here we find that he believes. Hence his works are good and of service to the whole world, for he teaches that a man should humble himself and praise God. On the contrary the other with his works makes saints who are puffed up and proud of heart; for be is entrapped in sins, his soul is condemned, and is fast in the jaws of the devil, and the high minded knave steps forth and praises himself, because his neighbor over there is a sinner. To sum up all, he misleads the whole world with his hypocritical life. Thus we must judge the fruits with spiritual eyes as we have now judged these two; then we will know the tree whether it be good or evil. 24 Now, where did I obtain this judgment? Here: God has given me his law like a mirror, in which I see what is good and evil. It says: “Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself,” Deut. 6:5, Mat. 22:37. Now the works of the publican praise God and benefit the whole world, because they teach us to know, and show us the way of God our Saviour. Therefore they are good because they praise God and benefit our neighbor. On the other hand, the hypocrite struts forth and blasphemes God, and with his corrupt life misleads the whole world. 25 I should also speak of the great and shameful vice of slander, when one belies another, exposes him and speaks evil of him; while we are all alike after all, and no one has a reason to exalt himself above another. But that the government judges and punishes crime, it does by virtue of its office. For it wields the sword to make the transgressor fear. For God will not tolerate sin, and desires that the wicked have no rest, as the prophet Isaiah says, 48:22: “There is no peace, saith Jehovah, to the wicked.” Therefore where God does not internally disturb sinners, he will wipe out sin by fire and water, that they can have no peace from without. When such sins are to be punished, the officers, judges and people should think thus: Oh God! although I myself am a poor sinner and a much greater one than this person, and a much greater thief and adulterer than this one; still I will execute my office and leave him no rest in his sins and belabor him; for this is thy divine command. Concerning this I have said more on other occasions, especially in my book on the Civil Government, which you can read yourself; for the present let this suffice, and pray God for grace.

The temple. Into one of the courts of the temple--the court where prayer was commonly offered. Mt 21:12. A Pharisee. Mt 3:7. Publican. Mt 5:46

Stood and prayed thus with himself. Some have proposed to render this, "stood by himself" and prayed. In this way it would be characteristic of the sect of the Pharisees, who dreaded the contact of others as polluting, and who were disposed to say to all, Stand by yourselves. The Syraic so renders it, but it is doubtful whether the Greek will allow this construction. If not, it means, he said over to himself what he had done, and what was the ground on which he expected the favour of God. God, I thank thee. There was still in the prayer of the Pharisee an appearance of real religion. He did not profess to claim that he had made himself better than others. He was willing to acknowledge that God had done it for him, and that he had a right to his gratitude for it. Hypocrites are often the most orthodox in opinion of any class of men. They know the truth, and admit it. They use it frequently in their prayers and conversation. They will even persecute those who happen to differ from them in opinion, and who may be really wrong. We are not to judge of the piety of men by the fact that they admit the truth, or even that they use it often in their prayers. It is, however, not wrong to thank God that he has kept us from the gross sins which other men commit; but it should not be done in an ostentatious manner, nor should it be done forgetting still that we are great sinners and need pardon. These were the faults of the Pharisees. Extortioners. Rapacious; avaricious; who take away the goods of others by force and violence. It means, also, those who take advantage of the necessities of others, the poor and the oppressed, and extort their property. Unjust. They who are not fair and honest in their dealings; who get the property of others by fraud. They are distinguished from extortioners because they who are unjust may have the appearance of honesty; in the other case there is not. (f) "not as other men are " Is 65:5, Rev 3:17

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]] Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14 (2nd Sermon) THE PHARISEE AND THE PUBLICAN. 1 This Gospel brings two extraordinary persons to our notice, or two kinds of people from the multitude called the people of God, who would be God’s servants and come before him seeking righteousness. And the two kinds of righteousness, which are found on earth, are also represented; the one, which makes a great show before all the world and in the eyes of men, and yet before God it amounts to nothing, and is therefore condemned; the other, which is not known among men, and yet before God it is called righteousness and is pleasing in his sight. The one is that of the beautiful, proud saint, the Pharisee; the other, that of the poor, humble, sorrowing sinner, the publican. 2 We also hear two wonderful, strange sentences of judgment, wholly and entirely opposed to human wisdom and the whims of reason, hard and terrible to all the world, which condemns the great saints as unjust, and declares the poor sinners acceptable, righteous and holy. But, as the text itself shows, he speaks of such saints who trusted in themselves to find a righteousness in their own lives and works, which God was bound to respect; and again of such sinners, who from their hearts desired to become? free from their sins, and long for forgiveness and the grace of God. For nothing is said here of that other great multitude in the world, who are like neither this publican nor this Pharisee, who care nothing at all, either for sin or grace, but continue in security and wickedness, without inquiring after any God, heaven or hell. 3 Of the two kinds of persons among the Jews, the Pharisees and publicans, we have sufficiently heard in another place, namely, that the name Pharisee means the very first, most upright and pious people, who with all earnestness endeavored to serve God, and to keep the law, as St. Paul also boasts of himself, that before his conversion he was one of them, Philippians 3:5. 4 Again, the name “publican” among them meant a man living in open sin and vice, and served neither God nor man, and was only busy to rob, to oppress and harm his neighbor, as they were forced to do in their occupation which they bought from the Romans for great sums of money, if they desired fully to take advantage of it. In short, they were people who were regarded as no better than public, godless heathen, even though they were Jews by birth, as Christ also compares them to Gentiles, Matthew 18:17: “And if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.” 5 It is indeed wonderful that Christ brings two such persons together, who are so entirely different and the farthest removed from each other; and still more wonderful, and even offensive, that he expresses such weighty Judgments, wholly condemning the Pharisee and declaring the publican just. Although he plainly speaks thus of both, nevertheless he shows that he does not reject, nor desire to have rejected such works of which the Pharisee here boasts; for he represents and sets him forth as a beautiful saint, with works that are neither to be rebuked nor punished, but that are good and worthy of praise, On the other hand he can neither boast of nor praise the publican for his life and works, for he is himself forced to confess before God, and to condemn himself as a sinner, and can think of no good he has done. And yet Christ thus searches, proves and examines both, and finds nothing good in the holy Pharisee, although he did many costly works, not on account of the works, which in themselves are not wrong; but because the person was not good but full of iniquity. While on the other hand in the publican who hitherto had been a public, condemned sinner, he now finds a real good tree and good fruit, although he does not shine forth with the great works of the Pharisee. Wherefore let us in brief consider both persons. 6 First of all you must properly magnify and adorn the Pharisee, as Christ presents him with his beautiful life; for here you have a man who dares to stand before God, and praise his life in the divine presence. This can never be intended as a false praise, but is meant in all earnestness and truth. He appeals to himself as a witness, and is willing to announce himself before God and be found in the true worship, and give an account of his entire life, that it is spent in obedience to God. He begins with the highest and first commandment, and shows himself as one who worships the true and only God, and seeks first of all his kingdom and his will; he confesses that he has everything from God, what he is and lives, he brings all back to him and thanks him for all he has given him, especially for. this particular grace and kindness that he preserves him from sin and shame, that he is not like the public sinners and publicans, and prays that God may preserve him in this, and further grant unto him his grace and goodness. Here you see nothing but beautiful works of the first table of the law, of all three commandments; for hereby he also observes the Sabbath, because he goes into the temple only to seek God and to pray. 7 He later goes further into the second table, and purifies his conscience before God and the world, in that he is not unjust, a robber, adulterer, like the great major. ity of people. Here the other five commandments are taken together, so that he is a man who can boast of himself before all the world, that he has done no one wrong, violence or pain, nor oppressed or offended against the fifth, sixth and eighth commandments, and in this connection he dares to defy everyone to prove anything different against him. Besides he has strictly kept the sixth commandment, he has not committed adultery or led an unchaste life, but kept his body in subjection and discipline, and also fasted twice every week, which was not a false fasting, as that of our priests and monks chiefly is, but a real fasting as the Jews observed from morning until evening, to the going down of the sun. Above all this, that he was not only not unjust, nor an extortioner of his neighbor’s goods and honor, but gave the tenth of all he had honestly and fairly earned, and by this also yields his obedience to God, and gives for the support of divine worship and the priestly office of all that God gave him, and does not lay up anything in a niggardly or miserly spirit. 8 Here you view all the commandments together, and he appears to the world a paragon of godliness, a fine, pious, godfearing and holy man, who is to be applauded as a mirror and an example for the whole world, that they might well desire, and it would indeed be well to desire, and the world would be very lovely if it had many such people. 9 Now contrast the publican with this picture, and you will see there is no resemblance to the holy Pharisee; for even his name at once indicates that little virtue or honor can be found in him, and no one could regard him as inquiring much after God or his commandments; and he does not only fail to give any of his goods for the service of God, but even publicly robs and steals from his neighbor; and in short he is a man who with his sinful life is a public and known example; as the Pharisee also informs him, that he is depraved and godless, his conscience is depraved, and there is no good to hope from him. 10 Now how does it happen so contrary, that the Pharisee is condemned of God and the publican is justified? Will God now speak and decide against his own law, which justly prefers those who live according to it, to those who live opposed to it in open sin? Or does God delight in those who do no good and are nothing but robbers, adulterers and unjust? By no means, but we have here quite another and higher law than the world or flesh and blood understand, which looks deeper into the hearts of both these persons, and finds in the Pharisee a great evil principle which destroys all that otherwise might be called good, which the Evangelist calls, to trust in self and despise others. 11 Such is the reproach of this fine man and rogue, who is great before the world. Would to God that this one were the only one, and he had not left so many children and heirs. For the whole world with the best there is in it, is altogether drowned in this vice; it will not and cannot forsake it. Where it knows of any good it possesses, it exalts itself, and despises others who have it not, and exalts itself above God and man; and even though they pretend to keep God’s commandments they transgress them, as St. Paul says of his Jews, Romans 9:31, that they truly, in striving after the law of righteousness, have not attained to righteousness. What a wonderful thing it is, that those who diligently hold to the law, and worship God to a great extent, are not those who keep the law, as Paul in Galatians 6:13 says: “For not even they who receive circumcision do themselves keep the law,” etc. Those are strange saints indeed, who even in doing according to the law, do not keep it but violate it. Who then are those who keep it? 12 This Pharisee and those like him, with their fine discipline and honor, which is truly an excellent, glorious and beautiful gift, which must be praised and esteemed in the world above everything else as the greatest gift of God, more beautiful than all other beauty and ornament, gold and silver, yea, than even the light of the sun. Of him, I say, the sentence is spoken, that before God he is worse than a robber, a murderer and an adulterer. Whither shall we now go with this doctrine among the great multitude of this world, whom we ourselves condemn on account of their public contempt of God and all wickedness against God and the people, which also cries to heaven and drowns everything that the earth can scarcely bear it? 13 Well, I said before, that the Pharisee is neither censured nor condemned because he does the works of the law, or else we would have to condemn God’s gift and his law, and praise the contrary. Yet this I say, that here the person is placed before the judgment seat of God, and finds it different there than before the judgment of this world, that although he has indeed some beautiful, praiseworthy gifts, yet a great blot of shame cleaves to them, because he misuses these gifts, and in God’s sight is entirely destroyed by them. For with these gifts he is here accused of transgressing against both God and man, against both tables of the law. For in the first commandment especially and in the highest terms, presumption is forbidden, that a man should not trust in himself or in his own gifts, or take pleasure in himself; as this work righteous person does, who struts forth and is tickled with the gifts he has received from God, and makes an idol of them and worships himself, as though he were the excellent holy man, whom alone God is bound to respect and honor. 14 This is already the great sin and vice where he runs counter against God himself, of course blind and hardened, like an unbelieving heathen or Turk, who knows nothing of God, is without repentance, and on account of his great holiness will know nothing of sin, and fears not the wrath of God. Fie presumes to stand firm by his own works, and does not see that he and all men, even the true saints themselves with all their own righteousness and life, cannot stand before God; but are guilty of his wrath and condemnation, as David testifies in Psalm 130:3: “If thou, Jehovah, shouldest mark iniquities, O Lord, who could stand?” And Psalm 143:2: “Enter not into judgment with thy servant; for in thy sight no man living is righteous.” Therefore he does not seek either grace or forgiveness of sins, nor does it occur to him that he stands in need of them. 15 Now since he sins so monstrously against the first and highest commandment, in shameful and horrible idolatry, presumption and defiance, depending on his own holiness, and as there is here no fear of God, neither trust nor love, but he seeks only his own honor and praise, we must conclude that he does not honestly and from the heart observe any of the other commandments, and all is false and lies that he pretends with his prayers and worship, and thereby in the highest degree misuses and disgraces the name of God to adorn his lies, and thereby only brings down upon himself God’s wrath and severe condemnation; as God has declared that whoever taketh his name in vain shall not go unpunished. For what-else is it, but to blaspheme and defy the lofty majesty of God, when he prays and says: I thank thee, God, that I am so holy and good, that I never need thy grace; but I find so much in myself, that I have kept the law, and you cannot accuse me of anything, and i have deserved so much, that you are bound to repay and reward me again for it in time and in eternity, if you would keep your own honor, and be a just and truthful God. 16 In like manner see how he rumbles and blusters also in the second table of the law against his neighbor; for neither is there here any Christian love or faithfulness by which one could trace that he sought and favored his neighbor’s honor and salvation; but he basely goes to work and tramples him under his feet by his shameful contempt, and does not consider him worthy to be regarded as a human being; yea, when he should help and serve his neighbor, so that no wrong or harm be done him, he himself does him the greatest wrong. For when he sees and knows that his neighbor sins against God, he does not think how he can convert and save him from the wrath of God and condemnation, that he may reform; he has no mercy or sympathy in t, is heart for the distress and affliction of a poor sinner, and thinks that he is rightly and justly served, in that he is left in his condemnation and destruction, and withdraws from him all the duties of love and service God has commanded him to perform, that above all things he might bring his neighbor from his sins and condemnation into the kingdom of God by teaching, admonition, rebuke and reformation, etc.; and what is the worst of all, he is glad and of good courage, because his neighbor is under the power of sin and the wrath of God. Thus one can indeed trace what desire and love he has for God’s law, and how much of an enemy he is to vice. 17 For of what use can such a man be in the kingdom of God, who can still rejoice, yea, laugh and be heartily pleased at the sins and disobedience of the whole world against God; and who would be sorry if anyone were good at heart and observed God’s commandments, and even if able he would be unwilling to help him in the least to this, or prevent the evil and condemnation of his neighbor? What good should we seek or hope for in him who is so wicked as not to desire the salvation of his neighbor? The heathen themselves know of no greater wickedness, or how to paint a more wicked man, than he who is so hateful and envious, as only to delight and rejoice when his neighbor meets adversity. Like some who are so wicked that they willingly suffer harm themselves, if only another thereby suffer greater injury. Such devilish, hellish wickedness cannot be greater in anyone than in such false saints, who alone want all honor before God and the world and wish to be pure and holy, and all others to be obnoxious and filthy. 18 If in bodily ills it be said of a physician who claims to be an honorable and good man, who when he visits a person sick unto death, instead of giving him good advice and helping to restore him to health, does nothing but laugh and make fun of the wretched man; who would not take him for the most desperate villain that walks the earth, in that he not only withdraws his assistance from an unfortunate person in his greatest distress, but even laughs at his sufferings and wreaks out his anger upon him? How much greater villainy is that of a false saint, who sees his neighbor’s soul in danger and in the fear of eternal condemnation, whose duty it would be to risk his body and life to save him; but he refuses not only to do this when he could save him only with one word or a sigh of sympathy, but instead casts it up against him and as much as he is able gladly plunges him still deeper into condemnation. 19 What should such a man do or wish to him who is his enemy, or who has done him some wrong, whom nevertheless he is in duty bound to love and assist as far as he permits him. How would he in this case burst out with anger, curses, blows, so that he would not consider murder as a sin but as holiness, especially in him who would not admit that he was good and holy, like the good brother murderer Cain did with his brother Abel, and his children at all times still do, as Christ himself says of such, John 16:2: “The hour cometh, that whosoever killeth you shall think that he offereth service unto God.” 20 Just as little will you find that such a person observes in his heart any other commandment; for just as little would he try to prevent the disgrace of his neighbor’s wife or child, or assist to preserve their honor; yea, when it is lost he would be glad of it and laugh in his sleeves, or had he an opportunity he would do it himself, or even lend a hand. That he avoids such public evil work, is not out of his love to virtue or to obedience to God; for if he does not try to prevent the loss and distress of his neighbor’s soul, how can you expect him to protect his honor or the honor of his family? Much less would he lament or think to prevent harm to his neighbor’s goods, that they be not robbed, stolen, or otherwise destroyed, but would rather rejoice over it and say: It served him right. I will say nothing of his duty to help him in his poverty with his own property, or gratuitously aid him with money. He will neither guard his neighbor’s good name when he hears it slandered and belied, nor try with his own honor to cover and adorn his dishonor; but will rather rejoice and help to belie him and make him out the worst, as such saints especially are accustomed to do, as this one here before God and other people belie this poor publican, whom he in truth cannot accuse of anything. 21 Now see, what a disgraceful, monstrous devil is in such a beautiful saint, who can cover himself with a thin appearance of a few works which he performs before the eyes of the people, and what he does in his worship, thanks and prayers, whereby he blasphemes and dishonors the high majesty with outrage and defiance in the open public, that he dares to boast before God of such scandalous vices, and be so brave as though God were bound to treat him as a model saint, and as a debt and duty give him heaven and everything he might ask. Or if he knew that God would not do it, and accept the poor publican in preference to himself, he would be so enraged with anger and hatred against God, as to publicly take the word out of God’s mouth and say, that he is not God but the devil from hell, and would gladly if he could, thrust him down from his throne red usurp his seat. And in all this he will not suffer himself to be punished by any one and will claim he did just right; whereas he deserves more than all other blasphemers, that God should at once open the earth and devour him alive. 22 Here you see what a man is and does, who is moved by his own free will or by the power of nature. For this Pharisee is set up by Christ as the highest example of what a man eau do by his own strength according to the law. And it is certain that all men are by nature and from Adam no better, and just such vices manifest themselves in them, when before God they want to be holy and better than other people; and that there is nothing but a mischievous contempt for God and all mankind, and are filled with joy and pleasure when men sin against God. Such are twofold:, yea, manifold worse than the publican and open sinners like him, because they do not only not keep God’s law, but they do not want anyone else to keep it; they do not only not help anyone or do good, but rejoice over their destruction and condemnation; and above all this they adorn themselves and pretend to be exceedingly holy, and with a condemned conscience dare to blaspheme and lie before God’s majesty, that they are not like other men, and have kept God’s law, so that heaven itself might fall to pieces before them. 23 But now see in contrast this publican, who also comes into the temple to pray, but with quite other thoughts and with a different prayer than those of the Pharisee. For in the first place he has the advantage in that he confesses himself a poor sinner, convinced by his own conscience and condemned, in that he has nothing of which he can boast or be proud before God or the world, but must be ashamed of himself; for the law has so smitten his heart that he feels his misery and distress, and is terrified and filled with anguish at the judgment and wrath of God, and sighs from his heart to be delivered, but finds no comfort anywhere for his evil plight, and can bring nothing before God but mere sin and shame. With this he is so burdened and oppressed that he dare not even lift up his eyes; for he understands and feels that he has deserved nothing else than hell and eternal death, and must condemn himself before God, as he shows and confesses this before God by smiting his breast. In short, there is truly nothing here but sins and condemnation, as much so before God as those of the Pharisee; except that the Pharisee does not confess his filthiness, but will make purity out of it, while the publican so feels his sins that he cannot stand before them, but must confess that he daily offends God with his disgraceful unthank-fullness, contempt and disobedience for all his mercies and goodness, and that he has permitted him to live to this hour. Therefore he cannot trust in himself for comfort himself in his own works, but must wholly and entirely despair in himself, if he find not grace and mercy with God. 24 Nor can he despise any one or exalt himself above his fellow; for he feels that he alone is most deeply condemned, and regards all others as happier and better, especially this Pharisee, who in spite of this is full of pollution before God. To sum up all, you see here already the beginning of true repentance in such a person, who is heartily penitent and sorrowful over his sins, and heartily desires deliverance from them, and seeks grace and mercy from God, and besides resolves in his heart to lead a better life. 25 But mark how the publican’s word and prayer bar. monize when he says: V.13. “God, be thou merciful to me a sinner!” Where did he learn to speak thus to God, or how dare he conceive, arrange and express such words? For according to reason and human judgment they do not agree, and no man can force such a prayer out of his own heart and thoughts, short as it is. The words of the Pharisee: V.11. “God, I thank thee, that I am not as the rest of men, extortioners, unjust,” etc., are what a pious man can truly say, and should say. For no one dare be such a liar that his conscience does not accuse him of being a robber, adulterer, etc.; but must say the truth, and not allow the reputation of a good conscience to be taken from him, and he must be a pious man, who says this in truth. On the other hand, a villain can of course also speak these words: “God, be thou merciful to me a sinner!” as they are oftener spoken by rogues than by the truly penitent, pious people. Yet, who else would speak them but a sinful and condemned person? Nevertheless the sentence here changes and threatens to become false on both sides, you may turn and shift it as you please. 26 But taken in a fundamental sense it is a speech and example that belongs to the schools and to the theology of Christians, which the world calls heretical. For as I said, no reason can harmonize it, nor can any man, be he as high, wise and learned as he may, harmonize what this publican has here put together, to form and construct a prayer from words entirely opposed to each other: “God, be thou merciful to me a sinner?’ Yes, surely, this is the art of a great master, which is wholly and entirely foreign, high and far above human understanding. 27 For there never were such words uttered since God in the beginning permitted his voice to be heard, and he spoke unto man. The Scriptures say that in Paradise God said to man, Genesis 2:17: “For in the day thou eatest thereof (of the forbidden fruit, that is, the day in which you sin against my commandment), thou shalt surely die.” On Mount Sinai when God gave the law it read as follows, Exodus 20:5: “I Jehovah thy God am a jealous God,” that is, an angry God, “visiting the iniquity of the fathers upon the children upon the third and upon the fourth generation of them that hate me.” In short that man should know that sin is condemned, and God’s wrath and punishment are declared against it. With this it does not at all agree or harmonize that such a sinner and condemned person dare come before God and pray: “Be thou merciful to me a sinner?” For these two, sin and mercy, are opposed to each other, like fire and water. Mercy does not belong where sin abounds, but wrath and punishment. How then does this man discover the art to unite the two and harmonize them, and how dare he desire and call for grace to cover his sins? To this belongs more than to know the law and ten commandments, which the Pharisee also knew, and it is a different art, of which the Pharisee knew nothing at all, and all men of themselves know nothing. 28 This is preaching the precious Gospel of God’s grace and mercy in Christ, which is published and offered to condemned sinners without any merit of their own. This publican must have heard of this also, and the Holy Spirit must have touched and moved his heart with it, as he feels his sins through the law, that he comes before God and offers this prayer, that he certainly believes and holds as he has heard from the Word of God, that God will forgive sins and be merciful, that is, turn away from them his wrath and eternal death for the sake of his Son, the promised Messiah. Such faith united and bound together in this prayer these two contrary elements. 29 Now, this preaching the Gospel is indeed heard by many, and it appears an easy matter to say this; but it is not as common as men think, that everyone knows it; and no one better understands how difficult it is, than the few who study and exercise themselves in it, that they also might believe and pray like the publican. The reason of this is, because the pious rogue and hypocrite, the Pharisee, is still within us, who hinders and prevents us from thus uniting them. 30 Yea, this must also not be according to our external, worldly nature and its piety, for here we must say and teach nothing else than that grace is not for a sinner, but wrath and punishment, etc., otherwise no one could live on earth; and God could not defend his majesty, if he would not insist that sin must be punished and good works rewarded; for then everyone would soon say: let us only boldly commit sin, for then we will receive more grace! But here in his spiritual kingdom it is altogether different, so that he who is a rogue receives grace and is declared righteous, and he who is called good is a rogue and is condemned. 31 This takes place here since God’s judgment and the judgment of the world are different, and as far apart as heaven and earth. Before the world it must be thus: If you are good, you shall enjoy it; are you a thief, you are hanged on the gallows; if you commit murder, you are beheaded. Upon this government God himself must insist, otherwise there would be no peace on the earth. But in his own government where he alone is Lord and Judge without any mediating agents, he is merciful only to poor sinners; for here there is nothing except sin, and before him no one is innocent, as the Scriptures say. 32 Yet it is also true, that sinners are not all alike, so that we must here further distinguish and picture forth those under judgment, and those under grace. For there are some gross and bold sinners, robbers, murderers, thieves, knaves, whoremongers, who act so grossly and are drunk with sin, always rush ahead and never think or ask how they may obtain mercy with God, and go about without any care, as though they were in no danger. To these St. Paul preaches, 1 Corinthians 6:9: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” And Christ says, Luke 13:3-5: “I tell you nay; but except ye repent, ye shall all in like manner perish.” For such are not like this publican, because they are entirely without repentance and live wickedly, and do not yet belong to God’s gracious government, but to the government of this world. 33 Besides there are other rogues who try to imitate this publican, and who use the Lord’s Prayer; they have heard the words that God will be merciful to poor sinners, and have learned to repeat these words and smite their breasts, and can present themselves so humble and penitent in words and questions, that a man could swear, and they themselves would swear, that they are just like this publican, and yet it is all false and a delusion. For they are no better than the Pharisee, and God will be as merciful to them as to him, so that they do not feel his wrath, and he does not strike with his rod among them to punish them, but lets them continue in their wicked state. These are false Christians and disturbers, false brethren, of whom there is also a great multitude in our communion, who can say the words, and can greatly praise the Gospel and God’s grace, and confess they are poor sinners; but when it comes to the test and they are attacked and rebuked, they will neither hear nor suffer it, but begin to be angry and say: their honor is offended and their conscience is troubled, or if they can do no more they will practice all kinds of bad tricks against the Gospel. 34 In words and show these may pretend to be like the publican, but in reality they are like the wicked rogue and hypocrite. For they speak and present themselves thus for the reason alone, that men may be obliged to regard them as pious, and that no one dare call them anything else, until God lays hold of them only a little either by the devil, the world, or by his Word; then they are so tender that they cannot stand anything at all, and cry out against violence and injustice. And in brief, as they were previously poor sinners, they are now perfect saints, and so proud, that no one can get along with their sanctity. 35 Of such the world everywhere is to-day full, especially of the great and powerful noblemen, and the learned sophists. Even the common citizen and the farmer who learned this from our Gospel, that they wish to accept and comfort themselves with the thought that God is merciful to sinners, and yet they refuse to be rebuked and censured as sinners; while they still insist that God’s Word cannot remain silent about sin; they apply the Word of God which rebukes sin to others, and say just like this Pharisee: I am not like the rest, and whoever says so is unkind to me. And when one begins to remind them of the wrong they do, they pretend that he speaks against the government, and gives occasion to great dissension. And in brief, one must preach only what they like to hear; if not, it shall no longer be called preaching the Gospel. And such people are like all the false, hypocritical saints, who can indeed say they are poor sinners, but do not want anyone to regard it as true; for when others say it, they are offended. 36 Only these two factions can, and that very easily, harmonize these two utterances; I am a sinner, and, God be merciful unto me. But there is still a third class, who should and gladly would say it in truth, for whom it is the most difficult of all to say these two sentences at the same time from the heart and unite together such a confession and such an absolution. For, they find in themselves two great hindrances. On the one hand there is still too much in us, as I have said, of the old rogue, the Pharisee, that before God we are anxious to be good and righteous, and better than others; this would sooth the heart and be the sweetest joy for him who can bring it to pass. We all would like to have God approve what we have done and be pleased with it; and in words also thank him and confess that this is his divine gift. But there is a hindrance introduced that blocks the way, like the angel with the fiery sword at the entrance of paradise, that no one may come near and boast before God. 37 On the other hand, where the publican must come before God with only sin and shame, stripped of all his praise and full of nothing but corruption, here is anxiety and worry, so that he grasps hold and appropriates the words to himself: “Be thou merciful to me!” But here again both his own modesty and all human wisdom prevents and hinders him still more; yea, the devil himself by the law of God on which he here insists and enforces, as he ought not, to bring mankind into distress and despair. 38 Hence it is indeed an art above all human art, yea, the most wonderful thing on earth, that a man may have the grace truly to know himself as a sinner, and yet again turn round and cast away all thoughts of God’s wrath and hold to mere grace. For the heart that truly feels sin, cannot otherwise think or conclude, that God is unmerciful and angry at him. As Judas when he saw that he had betrayed Jesus unto death, immediately began to censure himself, and with heart and reason convicted himself worthy of God’s eternal wrath and condemnation. No human heart is able to escape this, for God’s command and law stand in the way, which condemn to death, while the devil drives and chases you to perdition. How is it possible to unite such words of the publican in the face of the law, of your own reason and feelings, which represent nothing else to your heart but wrath and shame. Nor can it enter any heart to confess sin, unless the ten commandments show it what sin is and why it is sin. Hence there are these two parts and they are at the same time opposed to each other; namely, to hear the ten commandments which condemn to death and to hell, and then again to lose them and struggle free from their grasp, and thus ascend from hell to heaven. 39 Therefore let him who can, learn by this high wisdom, and become a scholar of this publican, in order that he too may be able to distinguish these two parts from each other, so that wrath may not abide and cleave to sin, but lay hold of reconciliation and forgiveness; that is, that he judge not of this according to human reason or the law, but grasp by faith the comfort and doctrine of the Gospel of Christ, who alone teaches this wonderful unity, so that man can unite the two opposing words, that are farther apart than heaven and hell. For what else do the words, I am a sinner, mean than that God is my enemy and condemns me, and I have merited nothing but eternal wrath, the curse and condemnation. 40 When therefore you feel that, which you cannot force out of you by smiting on the breast and with your own good works, for it will come of itself if the law really does its work in you, this will indeed teach you how to smite the breast and to humiliate yourself. When you can do nothing else but say: O, I am a sinner! then you are lost, for the ten commandments force and plunge you straight into perdition, that your heart must say: you belong to the devil and God does not want you, and you begin to flee from him, and if you could you would run through a hundred worlds, only to escape. Then it is time in such a flight and terror to stop in your career, turn and say: My precious Gospel teaches me and the good publican, that before God the highest wisdom is to know and believe that God is so minded, and has founded such a kingdom through Christ, that be will be gracious to help poor, condemned sinners. And thus you can unite the two in one word and confession: I am indeed a sinner, but still God is gracious to me; I am God’s enemy, but he is now my friend; I should justly be condemned, yet I know that he does not desire to condemn me, but to save me as an heir of heaven. This is his will, which he has had preached to me, and commanded me to believe for the sake of his dear Son, whom he has given for me. 41 See, thus you have in this publican a beautiful example of true Christian repentance and faith, and an excellent masterpiece of high spiritual wisdom or theology, of which the Pharisee and those like him have never received a taste or smell. Besides you see here the proper fruits that follow faith, that he is now a different man, with a different mind, thoughts, words and works than formerly; he gives honor and praise to God alone for his divine grace; he calls and prays to him from the heart and in true confidence in his Word and promise; otherwise he could not have either thought or prayed these words; and thus he performs unto God the true and acceptable worship, and observes the true Sabbath. And now he also has a heart which is an enemy to sin and disobedience. He does not rejoice but is sorry that he has lived in violation of God’s commandments, and now he earnestly and from his whole heart seeks to forsake his evil ways, not to offend, deceive, belie, nor treat anyone unjustly or with violence, and anxiously desires that even thus everyone should live in the same way. 42 This is the picture of to-day’s Gospel, of the two kinds of persons among those called God’s people. One kind is the great faction of the false church, who nevertheless bear the appearance and the name as though they alone were the most pious and sanctified servants of God; the other, the little flock of those who are true members of the church and true children of God, although they have not praise and great reputation before the world. The difference between them is, that each party is known by its characteristics and fruits, by which the appearance and name should be distinguished from their true nature, of which you have sufficiently heard. 43 Therefore see to it, that you properly follow this publican, and become like him. Namely, in the first place, that you be not a false but a real sinner; not only in words but in reality and from the heart acknowledge yourself worthy before God of his wrath and eternal punishment, and bring before him in truth these words, “me a poor sinner;” but in the same flight lay hold of the other words: “Be thou merciful to me,” by which words you take away the point and edge of the law and thus cast and turn from you the judgment and condemnation the law seeks to force upon you. 44 From this distinction in the two kinds of sinners you are able to form a correct estimate of both sides. God is indeed unmerciful and an enemy to sinners, to those who do not want to be sinners, that is, those who do not fear the wrath of God, but who yet continue in their security and do not wish to be punished. Again, God will be merciful to poor sinners, who feel their sins, and confess that they are condemned before the judgment of God. Thus here all is turned about according to the word and judgment of God, just as the persons are; so that the ten commandments gain this interpretation, and they pass sentence upon those who wish to be holy, or do not want to be accused as sinners, and never think that such judgment strikes them. But the Gospel and sentence of grace and comfort pass upon those lying in the terror and fear of death. 45 Again, you must be like the publican in this, that you henceforth forsake sin, for it is not said of him that he continued as he was before, but went forth and applied grace to his own heart, so that God declared him righteous, as the text says: V.14. “This man went down to his house justified.” These words do not conclude that he remained in his sin, as he did not go into the temple and pray for that; for whoever desires to continue in sin cannot pray for grace and forgiveness, but he who prays thus thinks, wishes and desires to be just and entirely free from sin. This you must know so that you do not deceive yourself. For there are many who only consider that the publican as a sinner receives grace and forgiveness, and do not think that God requires that they should forsake sin, and let the grace received be henceforth powerful in their lives. But some want to understand it as though God saves sinners in a way that they may still remain in sin and unrighteousness. 46 Hence it is necessary that Christians contend on both sides against the devil and their own flesh. For when they begin to repent and would gladly become different people, then they first feel the devil’s influence, how he excites, hinders and controls them, so that they make no progress, but remain in their old state, etc. Again, if they cannot prevent this, and in spite of the devil turn to God and call upon him, he will attack them with weak courage and cowardice. First, he makes sin so very small, and puts them so far beyond the reach of the eyes and hearts of men, that men may despise them and not desire grace, or they put off repentance. Then on the contrary, he makes sin really too great, as he can blow a fire from a spark greater than heaven and earth, so that it will again be difficult to lay hold of forgiveness, or to bring into his heart the words: “God be thou merciful to me”’ Thus indeed it is and will continue to be a great art, and we may well take this publican as our example, our teacher and doctor, and learn of him, and call upon God that we may also obtain the end of our faith. Sermon for Quinquagesima Sunday; Luke 18:31-43

I fast twice, &c. This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was in addition to the public days of fasting required in the law of Moses, and they therefore made more a matter of merit of it be cause it was voluntary. I give tithes. A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Nu 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed--even the smallest matters--as mint, anise, cummin, &c., Lk 11:42. It was this, probably, on which he so particularly prided himself. As this could not be proved to be strictly required in the law, it had more the appearance of great piety, and therefore he particularly dwelt on it. I possess. This may mean either all which I have, or all which I pain or acquire. It is not material which meaning be considered the true one. The religion of the Pharisee, therefore, not seeking a religion that should dwell in the heart and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who looks into the heart, and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee -- 1st. That it is not the man who has the most orthodox belief that has, of course, the most piety; 2nd. That men may be externally moral, and not be righteous in the sight of God; 3rd. That they may be very exact in the external duties of religion, and even go beyond the strict letter of the law; that they may assume a great appearance of sanctity, and still be strangers to true piety; and 4th. That ostentation in religion, or a boasting before God of what we are and of what we have done, is abominable in his sight. This spoils everything, even if the life should be tolerably blameless, and if there should be real piety.

I fast twice in the week - So did all the strict Pharisees: every Monday and Thursday. I give tithes of all that I possess - Many of them gave one full tenth of their income in tithes, and another tenth in alms. the sum of this plea is, I do no harm: I use all the means of grace: I do all the good I can.

The publican standing afar off - From the holy of holies, would not so much as lift up his eyes to heaven - Touched with shame, which is more ingenuous than fear.

Standing afar off. Afar off from the temple. The place where prayer was offered in the temple was the court of women. The Pharisee advanced to the side of the court nearest to the temple, or near as he could; the publican stood on the other side of the same court if he was a Jew, or in the court of the Gentiles if he was a pagan, as far as possible from the temple, being conscious of his unworthiness to approach the sacred place where God had his holy habitation. So much as his eyes, &c. Conscious of his guilt. He felt that he was a sinner, and shame and sorrow prevented his looking up. Men who are conscious of guilt always fix their eyes on the ground. Smote upon his breast. An expression of grief and anguish in view of his sins. It is a sign of grief among almost all nations. God be merciful, &c. The prayer of the publican was totally different from that of the Pharisee. He made no boast of his own righteousness toward God or man. He felt that he was a sinner, and, feeling it, was willing to acknowledge it. This is the kind of prayer that will be acceptable to God. When we are willing to confess and forsake our sins, we shall find mercy, Prov 28:13. The publican was willing to do this in any place; in the presence of any persons; amid the multitudes of the temple, or alone. He felt most that God was a witness of his actions, and he was willing, therefore, to confess his sins before him. While we should not seek to do this publicly, yet we should be willing at all times "to confess our manifold transgressions, to the end that we may obtain forgiveness of the same by God's infinite goodness and mercy." It is not dishonourable to make acknowledgment when we have done wrong. No man is so much dishonoured as he who is a sinner and is not willing to confess it; as he who has done wrong and yet attempts to conceal the fault, thus adding hypocrisy to his other crimes. (g) "smote upon his breast" Jer 31:19

I tell you. The Pharisees would have said that the first man here was approved. Jesus assures them that they judged erroneously. God judges of this differently from men. Justified. Accepted or approved of God. The word justify means to declare or treat as righteous. In this case it means that in their prayers the one was approved and the other not; the one went down with the favour of God in answer to his petitions, the other not. For every one, &;c. Lk 14:11; (h) "for everyone that exalteth" Job 22:29, Mt 23:12

This man went down - From the hill on which the temple stood, justified rather than the other - That is, and not the other.

Mt 19:13; See also Mt 19:14-19:30 (i) "And they brought" Mt 19:13, Mk 10:13

Mt 19:13 ; Mr 10:13.

unto me, and forbid them not: for of such is the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. This passage of story we had both in Matthew and Mark; it very fitly follows here after the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God, and honoured, who humble themselves, and for them Christ has blessings in store, the choicest and best of blessings. Observe here, 1. Those who are themselves blessed in Christ should desire to have their children also blessed in him, and should hereby testify the true honour they have for Christ, by their making use of him, and the true love they have for their children, by their concern about their souls. They brought to him infants, very young, not able to go, sucking children, as some think. None are too little, too young, to bring to Christ, who knows how to show kindness to them that are not capable of doing service to him. 2. One gracious touch of Christ's will make our children happy. They brought infants to him, that he might touch them in token of the application of his grace and Spirit to them, for that always makes way for his blessing, which likewise they expected: see Isa. xliv. 3 . I will first pour my Spirit upon thy seed, and then my blessing upon thine offspring. 3. It is no strange thing for those who make their application to Jesus Christ, for themselves or for their children, to meet with discouragement, even from those who should countenance and encourage them: When the disciples saw it, they thought, if this were admitted, it would bring endless trouble upon their Master, and therefore they rebuked them, and frowned upon them. The spouse complained of the watchmen, Cant. iii. 3 ; v. 7 . 4. Many whom the disciples rebuke the Master invites: Jesus called them unto him, when, upon the disciples' check, they were retiring. They did not appeal from the disciples to the Master, but the Master took cognizance of their despised cause. 5. It is the mind of Christ that little children should be brought to him, and presented as living sacrifices to his honour: " Suffer little children to come to me, and forbid them not; let nothing be done to hinder them, for they shall be as welcome as any." The promise is to us, and to our seed; and therefore he that has the dispensing of promised blessings will bid them welcome to him with us. 6. The children of those who belong to the kingdom of God do likewise belong to that kingdom, as the children of freemen are freemen. If the parents be members of the visible church, the children are so too; for, if the root be holy, the branches are so. 7. So welcome are children to Christ that those grown people are most welcome to him who have in them most of the disposition of children ( v. 17 ): Whosoever shall not receive the kingdom of God as a little child, that is, receive the benefits of it with humility and thankfulness, not pretending to merit them as the Pharisee did, but gladly owning himself indebted to free grace for them, as the publican did; unless a man be brought to this self-denying frame he shall in no wise enter into that kingdom. They must receive the kingdom of God as children, receive their estates by descent and inheritance, not by purchase, and call it their Father's gift. Riches a Spiritual Hindrance. 18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. 20 Thou kn

Calling them - Those that brought the children: of such is the kingdom of God - Such are subjects of the Messiah's kingdom. And such as these it properly belongs to.

(k) "as a little child" Ps 131:2, Mk 10:15, 1Pet 1:14

owest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. 21 And he said, All these have I kept from my youth up. 22 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. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it said, Who then can be saved? 27 And he said, The things which are impossible with men are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30 Who shall not receive manifold more in this present time, and in the world to come life everlasting. In these verses we have, I. Christ's discourse with a ruler, that had a good mind to be directed by him in the way to heaven. In which we may observe, 1. It is a blessed sight to see persons of distinction in the world distinguish themselves from others of their rank by their concern about their souls and another life. Luke takes notice of it that he was a ruler. Few of the rulers had any esteem for Christ, but here was one that had; whether a church or state ruler does not appear, but he was one in authority. 2. The great thing we are every one of us concerned to enquire after is what we shall do to get to heaven, what we shall do to inherit eternal life. This implies such a belief of an eternal life after this as atheists and infidels have not, such a concern to make it sure as a careless unthinking world have not, and such a willingness to comply with any terms that it may be made sure as those have not who are resolvedly devoted to the world and the flesh. 3. Those who would inherit eternal life must apply themselves to Jesus Christ as their Master, their teaching Master, so it signifies here ( didaskale ), and their ruling Master, and so they shall certainly find him. There is no learning the way to heaven but in the school of Christ, by those that enter themselves into it, and continue in it. 4. Those who come to Christ as their Master must believe him to have not only a divine mission, but a divine goodness. Christ would have this ruler know that if he understood himself aright in calling him good he did, in effect, call him God and indeed he was so ( v. 19 ): " Why callest thou me good? Thou knowest there is none good but one, that is, God; and dost thou then take me for God? If so, thou art in the right." 5. Our Master, Christ himself, has not altered the way to heaven from what it was before his coming, but has only made it more plain, and easy, and comfortable, and provided for our relief, in case we take any false step. Thou knowest the commandments. Christ came not to destroy the law and the prophets, but to establish them. Wouldest thou inherit eternal life? Govern thyself by the commandments. 6. The duties of the second table must be conscientiously observed, in order to our happiness, and we must not think that any acts of devotion, how plausible soever, will atone for the neglect of them. Nor is it enough to keep ourselves free from the gross violations of these commandments, but we must know these commandments, as Christ has explained them in his sermon upon the mount, in their extent and spiritual nature, and so observe them. 7. Men think themselves innocent because they are ignorant; so this ruler did. He said, All these have I kept from my youth up, v. 21 . He knows no more evil of himself than the Pharisee did, v. 11 . He boasts that he began early in a course of virtue, that he had continued in it to this day, and that he had not in any instance transgressed. Had he been acquainted with the extent and spiritual nature of the divine law, and with the workings of his own heart,—had he been but Christ's disciples awhile, and learned of him, he would have said quite the contrary: " All these have I broken from my youth up, in thought, word, and deed." 8. The great things by which we are to try our spiritual state are how we stand affected to Christ and to our brethren, to this world and to the other; by these this man was tried. For, (1.) If we have a true affection to Christ, he will come and follow him, will attend to his doctrine, and submit to his discipline, whatever it cost him. None shall inherit eternal life who are not willing to take their lot with the Lord Jesus, to follow the Lamb whithersoever he goes. (2.) If he have a true affection to his brethren, he will, as there is occasion, distribute to the poor, who are God's receivers of his dues out of our estates. (3.) If he think meanly of this world, as he ought, he will not stick at selling what he has, if there be a necessity for it, for the relief of God's poor. (4.) If he think highly of the other world, as he ought, he will desire no more than to have treasure in heaven, and will reckon that a sufficient abundant recompence for all that he has left, or lost, or laid out for God in this world. 9. There are many that have a great deal in them that is very commendable, and yet they perish for the lack of some one thing; so this ruler here; he broke with Christ upon this, he liked all his terms very well but this which would part between him and his estate: "In this, I pray thee, have me excused." If this be the bargain, it is no bargain. 10. Many that are loth to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day at last; they are very sorry that they cannot serve God and mammon both; but, if one must be quitted, it shall be their God, not their worldly gain. II. Christ's discourse with his disciples upon this occasion, in which we may observe, 1. Riches are a great hindrance to many in the way to heaven. Christ took notice of the reluctancy and regret with which the rich man broke off from him. He saw that he was very sorrowful, and was sorry for him; but thence he infers, How hardly shall they that have riches enter into the kingdom of God! v. 24 . If this ruler had had but as little of the world as Peter, and James, and John had, in all probability he would have left it, to follow Christ, as they did; but, having a great estate, it had a great influence upon him, and he chose rather to take his leave of Christ than to lay himself under an obligation to dispose of his estate in charitable uses. Christ asserts the difficulty of the salvation of rich people very emphatically: It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God, v. 25 . It is a proverbial expression, that denotes the thing to be extremely difficult. 2. There is in the hearts of all people such a general affection to this world, and the things of it, that, since Christ has required it as necessary to salvation that we should sit loose to this world, it is really very hard for any to get to heaven. If we must sell all, or break with Christ, who then can be saved? v. 26 . They do not find fault with what Christ required as hard and unreasonable. No, it is very fit that they who expect an eternal happiness in the other world should be willing to forego all that is dear to them in this world, in expectation of it. But they know how closely the hearts of most men cleave to this world, and are ready to despair of their being ever brought to this. 3. There are such difficulties in the way of our salvation: as could never be got over but by pure omnipotence, by that grace of God which is almighty, and to which that is possible which exceeds all created power and wisdom. The things which are impossible with men (and utterly impossible it is that men should work such a change upon their own spirits as to turn them from the world to God, it is like dividing the sea, and driving Jordan back ), these things are possible with God. His grace can work upon the soul, so as to alter the bent and bias of it, and give it a contrary ply; and it is he that works in us both to will and to do. 4. There is an aptness in us to speak too much of what we have left and lost, of what we have done and suffered, for Christ. This appears in Peter: Lo, we have left all, and followed thee, v. 28 . When it came in his way, he could not forbear magnifying his own and his brethren's affection to Christ, in quitting all to follow him. But this we should be so far from boasting of, that we should rather acknowledge it not worth taking notice of, and be ashamed of ourselves that there should have been any regret and difficulty in the doing of it, and any hankerings towards those things afterwards. 5. Whatever we have left, or laid out, for Christ, it shall without fail be abundantly made up to us in this world and that to come, notwithstanding our weaknesses and infirmities ( v. 29, 30 ): No man has left the comfort of his estate or relations for the kingdom of God's sake, rather than they should hinder either his services to that kingdom or his enjoyments of it, who shall not receive manifold more in this present time, in the graces and comforts of God's Spirit, in the pleasures of communion with God and of a good conscience, advantages which, to those that know how to value and improve them, will abundantly countervail all their loses. Yet that is not all; in the world to come they shall receive life everlasting, which is the thing that the ruler seemed to have his eye and heart upon. Christ's Suffering Foretold. 31 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 be accomplished. 32 For he shall be delivered unto the Gentiles, and shall be

(l) "a certain ruler" Mt 19:16, Mk 10:17

Mt 19:16 ; Mr 10:17.

(m) "Thou knowest" Ex 20:12-16, De 5:16-20, Rom 13:9

Exo 20:12 , &c.

Yet lackest thou one thing - Namely, to love God more than mammon. Our Saviour knew his heart, and presently put him upon a trial which laid it open to the ruler himself. And to cure his love of the world, which could not in him be cured otherwise, Christ commanded him to sell all that he had. But he does not command us to do this; but to use all to the glory of God.

(n) "treasure in heaven" Mt 6:19,20, 1Timm 6:19

(o) "How hardly shall they" Prov 11:22, 1Timm 6:9

(p) Jer 32:17, Zech 8:6, Lk 1:37

(q) "hath left house" De 33:9

(r) "life everlasting" Rev 2:10

mocked, and spitefully entreated, and spitted on: 33 And they shall scourge him, and put him to death: and the third day he shall rise again. 34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. Here is, I. The notice Christ gave to his disciples of his sufferings and death approaching, and of the glorious issue of them, which he himself had a perfect sight and foreknowledge of, and thought it necessary to give them warning of, that it might be the less surprise and terror to them. Two things here are which we had not in the other evangelists:—1. The sufferings of Christ are here spoken of as the fulfilling of the scriptures, with which consideration Christ reconciled himself to them, and would reconcile them: All things that are written by the prophets concerning the Son of man, especially the hardships he should undergo, shall be accomplished. Note, The Spirit of Christ, in the Old-Testament prophets, testified beforehand his sufferings, and the glory that should follow, 1 Pet. i. 11 . This proves that the scriptures are the word of God, for they had their exact and full accomplishment; and that Jesus Christ was sent of God, for they had their accomplishment in him; this was he that should come, for whatever was foretold concerning the Messiah was verified in him; and he would submit to any thing for the fulfilling of scripture, that not one jot or tittle of that should fall to the ground. This makes the offence of the cross to cease, and puts an honour upon it. Thus it was written, and thus it behoved Christ to suffer, thus it became him. 2. The ignominy and disgrace done to Christ in his sufferings are here most insisted upon. The other evangelists had said that he should be mocked; but here it is added, He shall be spitefully treated, hybristhesetai — he shall be loaded with contumely and contempt, shall have all possible reproach put upon him. This was that part of his sufferings by which in a spiritual manner he satisfied God's justice for the injury we had done him in his honour by sin. Here is one particular instance of disgrace done him, that he was spit upon, which had been particularly foretold, Isa. l. 6 . But here, as always, when Christ spoke of his sufferings and death, he foretold his resurrection as that which took off both the terror and reproach of his sufferings: The third day he shall rise again. II. The confusion that the disciples were hereby put into. This was so contrary to the notions they had had of the Messiah and his kingdom, such a balk to their expectations from their Master, and such a breaking of all their measures, that they understood none of these things, v. 34 . Their prejudices were so strong that they would not understand them literally, and they could not understand them otherwise, so that they did not understand them at all. It was a mystery, it was a riddle to them, it must be so; but they think it impossible to be reconciled with the glory and honour of the Messiah, and the design of setting up his kingdom. This saying was hidden from them, kekrymmenon ap auton , it was apocrypha to them, they could not receive it: for their parts, they had read the Old Testament many a time, but they could never see any thing in it that would be accomplished in the disgrace and death of this Messiah. They were so intent upon those prophecies that spoke of his glory that they overlooked those that spoke of his sufferings, which the scribes and doctors of the law should have directed them to take notice of, and should have brought into their creeds and catechisms, as well as the other; but they did not suit their scheme, and therefore were laid aside. Note, Therefore it is that people run into mistakes, because they read their Bibles by the halves, and are as partial in the prophets as they are in the law. They are only for the smooth things, Isa. xxx. 10 . Thus now we are too apt, in reading the prophecies that are yet to be fulfilled, to have our expectations raised of the glorious state of the church in the latter days. But we overlook its wilderness sackcloth state, and are willing to fancy that is over, and nothing is reserved for us but the halcyon days; and then, when tribulation and persecution arise, we do not understand it, neither know we the things that are done, though we are told as plainly as can be that through many tribulations we must enter into the kingdom of God. Sight Restored to the Blind. 35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36 And hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, say

I. THE SUFFERINGS OF CHRIST. 1 This Gospel presents to us again the two thoughts of faith and love, both in that Christ says he must go up to Jerusalem and suffer crucifixion; and in that Christ serves and helps the blind man. By the first thought, that of faith, it is proved that the Scriptures are not fulfilled except by Christ's sufferings; also that the Scriptures speak of no other theme than of Christ, and they treat only of Christ, who must fulfil the Scriptures by his death. But if his death must do this, then our death will add nothing to that end; for our death is a sinful and a cursed death. However, if our death be sin and cursed, which is the highest and severest suffering and misfortune, what can our suffering and death merit? And since our sufferings are nothing and are lost, what can our good works do, in view of the fact that suffering is always nobler and better than doing good works? Christ alone must be supreme here and faith must firmly lay hold of him. 2 But Christ spoke these words before he finished his passion, when on his way to go up to Jerusalem at the time of the Easter festivities, when the disciples least expected to witness his sufferings, and instead anticipated a joyful occasion at the Feast of the Passover. These words Christ spoke for the purpose that his disciples might later grow stronger in their faith, when they recalled that he had before told them, that he had voluntarily offered himself as a sacrifice, and that he was not crucified by the power or strategy of his enemies, the Jews. Long before Isaiah also had prophesied that Christ would voluntarily and cheerfully give himself as a sacrifice, Is 53:3-7; and the angel also on Easter morning, Lk 24:6, admonishes the women to call to mind what he here utters, in order that they might be assured and the firmer believe how he suffered thus willingly in our behalf. 3 And this is the true foundation, thoroughly to know Christ's passion, when we not only understand and lay hold of Christ's sufferings, but also of his heart and will in those sufferings, for whoever views his sufferings in a way that they do not see his will and heart in them, must be more terrified before them than they are made to rejoice on account of them. But if one sees Christ's will and heart in his passion, they cause true comfort, assurance and pleasure in Christ. Therefore Ps 40:7-8 also praises this will of God and of Christ: “In the roll of the book it is written of me: I delight to do thy will, O, my God.” The Epistle to the Hebrews says on this point: “By which will we have been sanctified;” Heb 10:10; it does not say: Through the suffering and blood of Christ, which is also true, but through the will of God and of Christ, that they both were of one will, to sanctify us through the blood of Christ. This will to suffer he shows here in this Gospel when be first announced that he would go up to Jerusalem and allow them to crucify him; as if he had said, look into my heart and see that I do all willingly, freely and cheerfully, in order that it may not terrify nor shock you when you shall now soon see it, and you think I do it reluctantly, I must do it, I am forsaken, and the power of the Jews force me to it. 4 V.34. “But the disciples understood none of these things,” says Christ, “And this saying was hid from them.” That is as much as to say: Reason, flesh and blood, cannot understand it nor grasp that the Scriptures should say how the Son of man must be crucified; much less does reason understand that this is Christ's will and he does it cheerfully; for it does not believe it is necessary for him to suffer for us, it will deal directly with God through its own good works. But God must reveal it in their hearts by his Spirit more than is proclaimed by words into their ears; yea, even those to whom the Spirit reveals it in their hearts believe it with difficulty and must struggle with it. Such a great and wonderful thing it is that the Son of man died the death of the cross willingly and cheerfully to fulfil the Scriptures, that is, for our welfare; it is a mystery and it remains a mystery. 5 From this it now follows how foolish they act who teach that people should patiently bear their sufferings and death in order to atone for their sins and obtain grace; and especially those who comfort such, who should be put out of the way by the civil law and the sentence of death, or who are to die in other ways; and pretend that if they suffer willingly all their sins will consequently be forgiven them. Such persons only mislead the people for they bury out of sight Christ and his death upon whom our comfort is founded, and bring the people to a false confidence in their own suffering and death. This is the worst of all things a man can experience at the end of his life, and by it he is led direct into perdition. But you learn and say: Whose death! Whose patience! My death is nothing; I will not have it nor hear of it for my consolation. Christ's suffering and death are my consolation, upon it I rely for the forgiveness of my sins; but my own death I will suffer, to the praise and honor of my God, freely and gratuitously, and for the advantage and profit of my neighbor, and in no way whatever depend upon it to avail anything in my own behalf before God. 6 It is indeed one thing to die boldly and fearlessly, or to suffer death patiently, or to bear other pain willingly; and another thing to atone for sin by such death and sufferings, and thus obtain grace from God. The first the heathen have done, and many reckless villains and rough people still do; but the other is a poisonous addition, devised by Satan, like all other lies, by which he founds our trust and consolation upon our own doings, and works, against which we are to guard. For as firmly as I should resist one, who teaches me to enter a monastery, when I wish to be saved; so firmly should I also oppose any who would in my last hour point me to my own death and suffering for consolation and hope, as if they would help to wash away my sins. For both deny God and his Christ, blaspheme his grace and pervert his Gospel. They, however, do much better who hold a crucifix before the dying and admonish them of Christ's death and sufferings. 7 I must relate an example and experience that is in point here and is not to be despised. There was once a good hermit, reared in this faith of human merit, who was called upon to comfort a man of prominence upon his death bed, and he approached the sick man dauntlessly and consoled him thus: My dear friend, only suffer death patiently and willingly and I will pledge you my soul you will be a child of eternal life. Well, he promised him he would do so, and he passed away by death with this comfort. But three days later the hermit himself became sick unto death, when the true teacher, Rev. Reuling, came and opened his eyes so that he saw what he had done and taught, and he lay until he died and lamented that he had given such counsel and consolation: O, woe is me, what have I advised! Frivolous people laughed at him that he failed to do as he had taught others to do; he offered another the pledge of his own soul that he might die in peace and he himself now sinks in despair not only before death, but also at the advice he so confidently had given and now so publicly rebuked and recalled. But God surely said to him that which is written in Lk 4:23: “Physician, heal thyself;” and another passage, Lk 12:21; “So is he that layeth up treasures for himself, and is not rich toward God.” For here surely the blind led the blind and both fell into the ditch, and both were condemned. Lk 6:39. The first, because he died trusting in his own patient suffering and death, the other, because he despaired of God's grace and had not acknowledged it, and besides he also thought, had he not committed sin, he would have departed this life saved; and in both Christ remained unknown and was denied. On this point some books are misleading, in which the sayings also of St. Augustine and others are sounded forth, how death is only a door to life and a medicine against sin; for they do not see that these words are to be understood as referring to Christ's death and sufferings. But simple and plain as this example is, it teaches us in a masterly manner how no work, no human suffering, no death can help us or stand before God. For one cannot indeed deny here that the first did the highest work, namely, suffered death with patience, in which free will did its best; and yet he was lost as the other who confessed and clearly proved by his despair. And whoever will not believe these two examples must find it out by experience for himself. 8 The above is said concerning faith in the sufferings of Christ. As he now offered himself for us, we should also follow the same example of love, and offer ourselves for the welfare of our neighbor, with all we have. We have spoken sufficiently on other occasions that Christ is to be preached in these two ways; but it is talk that no one desires to understand; the Word is hid from them; for “the natural man receiveth not the things of the Spirit of God.” 1 Cor 2:14. II. THE FAITH AND LOVE OF THE BLIND MAN. 9 The second part of our Gospel treats of the blind man, in which we see beautifully and clearly illustrated both the love in Christ to the blind man and the faith of the blind man in Christ. At present we will briefly consider the faith of the blind man. 10 First, he hears that Christ was passing by, he had also heard of him before, that Jesus of Nazareth was a kind man, and that he helps every one who only calls upon him. His faith and confidence in Christ grew out of his hearing; so he did not doubt but that Christ would also help him. But such faith in his heart he would not have been able to possess had he not heard and known of Christ; for faith does not come except by hearing. 11 Secondly, he firmly believes and doubts not but that it was true what he heard of Christ, as the following proves. Although he does not yet see nor know Christ, and although he at once knew him, yet he is not able to see or know whether Christ had a heart and will to help him; but he immediately believed, when he heard of him; upon such a noise and report he founded his confidence, and therefore be did not make a mistake. 12 Thirdly, in harmony with his faith, he calls on Christ and prays, as St. Paul in Rom 10:13-14 wrote: “How then shall they call on him in whom they have not believed.” Also, “Whoever shall call upon the name of the Lord shall be saved.” 13 Fourthly, he also freely confesses Christ and fears no one; his need constrains him to the point that he inquires for no one else. For it is the nature of true faith to confess Christ to be the only one who can and will help, while others are ashamed and afraid to do this before the world. 14 Fifthly, he struggles not only with his conscience, which doubtless moves him to think he is not worthy of such favor, but he also struggles with those who threatened him and urged him to keep quiet. They wished thereby to terrify his conscience and make him bashful, so that he should see his own unworthiness, and then despair. For wherever faith begins, there begin also war and conflict. 15 Sixthly, the blind man stands firm, presses through all obstacles and triumphs, he would not let the whole world sever him from his confidence, and not even his own conscience to do it. Therefore he obtained the answer of his prayer and received Christ, so that Christ stood and commanded him to be brought unto him, and he offered to do for him whatever he wished. So it goes with all who hold firmly only to the Word of God, close their eyes and ears against the devil, the world and themselves, and act just as if they and God were the only ones in heaven and on earth. 16 Seventhly he follows Christ, that is he enters upon the road of love and of the cross, where Christ is walking, does righteous works, and is of a good character and calling, refrains from going about with foolish works as work-righteous persons do. 17 Eighthly, he thanks and praises God, and offers a true sacrifice that is pleasing to God, Ps 50:23: “Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.” 18 Ninthly, he was the occasion that many others praised God, in that they saw what he did, for every Christian is helpful and a blessing to everybody, and besides be praises and honors God upon earth. 19 Finally, we see here how Christ encourages us both by his works and words. In the first place by his works, in that he sympathizes so strongly with the blind man and makes it clear, how pleasing faith is to him, so that Christ is at once absorbed with interest in the man, stops and does what the blind man desires in his faith. In the second place, that Christ praises his faith in words, and says: “Thy faith hath made thee whole;” he casts the honor of the miracle from himself and attributes it to the faith of the blind man. The summary is: to faith is vouchsafed what it asks, and it is moreover our great honor before God. 20 This blind man represents the spiritually blind, the state of every man born of Adam, who neither sees nor knows the kingdom of God; but it is of grace that he feels and knows his blindness and would gladly be delivered from it. They are saintly sinners who feel their faults and sigh for grace. But he sits by the wayside and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he must appear blue and help himself. The people pass him by and let him sit, that is the people of the law make a great noise and are heard among the teachers of good works, they go before Christ and Christ follows them. But when he heard Christ, that is, when a heart hears the Gospel of faith, it calls and cries, and has no rest until it comes to Christ. Those, however, who would silence and scold him are the teachers of works, who wish to quiet and suppress the doctrine and cry of faith; but they stir the heart the more. For the nature of the Gospel is, the more it is restrained the more progress it makes. Afterwards he received his sight, all his work and life are nothing but the praise and honor of God, and he follows Christ with joy, so that the whole world wonders and is thereby made better.

Mt 20:17-19. By the prophets. Those who foretold the coming of the Messiah, and whose predictions are recorded in the Old Testament. Son of man. The Messiah. They predicted that certain things would take place respecting the Messiah that was to come. Dan 9:25, also Dan 9:26-27; Isa 53:1. These things, Jesus said, would be accomplished in him, he being the Son of man, or the Messiah.

Mt 20:17 ; Mr 10:32.

(t) "delivered" Mt 27:2, Lk 23:1, Jn 18:28, Acts 3:13

Understood none of these things. Though they were plainly revealed, yet such were their prejudices and their unwillingness to believe them that they did not understand them. They expected that he would be a temporal prince and a conqueror, and they were not willing to believe that he would be delivered into the hands of his enemies. They did not see how that could be consistent with the prophecies. To us now these things appear plain, and we may hence learn that those things which to us appear most mysterious may yet appear perfectly plain; and we should learn to trust in God, and believe just what he has spoken. Mt 16:21; (u) "they understood none of these things" Jn 18:28

They understood none of these things - The literal meaning they could not but understand. But as they could not reconcile this to their preconceived opinion of the Messiah, they were utterly at a loss in what parabolical or figurative sense to take what he said concerning his sufferings; having their thoughts still taken up with the temporal kingdom.

Mt 20:29 ; Mr 10:46.

See this passage explained Mt 20:29, also Mt 20:30-34 (v) "and it came to pass" Mt 20.29, Mk 10:46

ing, Jesus, thou Son of David, have mercy on me. 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. Christ came not only to bring light to a dark world, and so to set before us the objects we are to have in view, but also to give sight to blind souls, and by healing the organ to enable them to view those objects. As a token of this, he cured many of their bodily blindness: we have now an account of one to whom he gave sight near Jericho. Mark gives us an account of one, and names him, whom he cured as he went out of Jericho, Mark x. 46 . Matthew speaks of two whom he cured as they departed from Jericho, Matt. xx. 30 . Luke says it was en to eggizein auton — when he was near to Jericho, which might be when he was going out of it as well as when he was coming into it. Observe, I. This poor blind man sat by the wayside, begging, v. 35 . It seems, he was not only blind, but poor, had nothing to subsist on, nor any relations to maintain him; the fitter emblem of the world of mankind which Christ came to heal and save; they are therefore wretched and miserable, for they are both poor and blind, Rev. iii. 17 . He sat begging, for he was blind, and could not work for his living. Note, Those ought to be relieved by charity whom the providence of God has any way disabled to get their own bread. Such objects of charity by the way-side ought not to be overlooked by us. Christ here cast a favourable eye upon a common beggar, and, though there are cheats among such, yet they must not therefore be all thought such. II. Hearing the noise of a multitude passing by, he asked what it meant, v. 36 . This we had not before. It teaches us that it is good to be inquisitive, and that those who are so some time or other find the benefit of it. Those who want their sight should make so much the better use of their hearing, and, when they cannot see with their own eyes, should, by asking questions, make use of other people's eyes. So this blind man did, and by that means came to understand that Jesus of Nazareth passed by, v. 37 . It is good being in Christ's way; and, when we have an opportunity of applying ourselves to him, not to let it slip. III. His prayer has in it a great deal both of faith and fervency: Jesus, thou Son of David, have mercy on me, v. 38 . He owns Christ to be the Son of David, the Messiah promised; he believes him to be Jesus, a Saviour; he believes he is able to help and succour him, and earnestly begs his favour: " Have mercy on me, pardon my sin, pity my misery." Christ is a merciful king; those that apply themselves to him as the Son of David shall find him so, and ask enough for themselves when they pray, Have mercy on us; for Christ's mercy includes all. IV. Those who are in good earnest for Christ's favours and blessings will not be put by from the pursuit of them, though they meet with opposition and rebuke. They who went along chid him as troublesome to the Master, noisy and impertinent, and bade him hold his peace; but he went on with his petition, nay, the check given him was but as a dam to a full stream, which makes it swell so much the more; he cried the louder, Thou Son of David, have mercy on me. Those who would speed in prayer must be importunate in prayer. This history, in the close of the chapter, intimates the same thing with the parable in the beginning of the chapter, that men ought always to pray, and not to faint. V. Christ encourages poor beggars, whom men frown upon, and invites them to come to him, and is ready to entertain them, and bid them welcome: He commanded him to be brought to him. Note, Christ has more tenderness and compassion for distressed supplicants than any of his followers have. Though Christ was upon his journey, yet he stopped and stood, and commanded him to be brought to him. Those who had checked him must now lend him their hands to lead him to Christ. VI. Though Christ knows all our wants, he will know them from us ( v. 41 ): What wilt thou that I shall do unto thee? By spreading our case before God, with a particular representation of our wants and burdens, we teach ourselves to value the mercy we are in pursuit of; and it is necessary that we should, else we are not fit to receive it. This man poured out his soul before Christ, when he said, Lord, that I may receive my sight. Thus particular should we be in prayer, upon particular occasions. VII. The prayer of faith, guided by Christ's encouraging promises, and grounded on them, shall not be in vain; nay, it shall not only receive an answer of peace, but of honour ( v. 42 ); Christ said, Receive thy sight, thy faith hath saved thee. True faith will produce fervency in prayer, and both together will fetch in abundance of the fruits of Christ's favour; and they are then doubly comfortable when they come in that way, when we are saved by faith. VIII. The grace of Christ ought to be thankfully acknowledged, to the glory of God, v. 43 . 1. The poor beggar himself, that had his sight restored, followed Christ, glorifying God. Christ made it his business to glorify his Father; and those whom he healed pleased him best when they praised God, as those shall please God best who praise Christ and do him honour; for, in confessing that he is Lord, we give glory to God the Father. It is for the glory of God if we follow Christ, as those will do whose eyes are opened. 2. The people that saw it could not forbear giving praise to God, who had given such power to the Son of Man, and by him had conferred such favours on the sons of men. Note, We must give praise to God for his mercies to others as well as for mercies to ourselves. In this chapter we have, I. The conversion of Zaccheus the publican at Jericho, ver. 1-10 . II. The parable of the pounds which the king entrusted with his servants, and of his rebellious citizens,

(w) "have mercy on me" Ps 62:12

(x) "cried so much the more" Ps 141:1

(y) "thy faith hath saved thee" Lk 17:19

(z) "received" Ps 30:2 (a) "glorified" Lk 5:26, Acts 4:21, 11:18, Gal 1:24