Luke 18:3

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

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 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.