Chapter 18

3Of the importunate widow. 9Of the Pharisee and the publican. 15Children brought to Christ. 18A ruler that would follow Christ, but is hindered by his riches. 28The reward of them that leave all for his sake. 31He foresheweth his death, 35 and restoreth a blind man to his sight.

1. A parable. [The Unjust Judge, Luke 18:1–8. Cf. on ch. 11:5–8; on parables see pp. 203-207.] Very likely this parable was spoken on the same occasion as the instruction recorded in ch. 17:20–37 (see on v. 20; cf. COL 164, 165). It was probably now about the month of March, a.d. 31, not long after the raising of Lazarus (see on vs. 11, 20) and but a few weeks before the final Passover. The place was probably somewhere in Peraea. Some of the preceding instruction (see on v. 20) had been addressed directly to the Pharisees, and it is therefore probable that they were still present. However, Jesus had been addressing His disciples (ch. 17:1; cf. 16:1) when the Pharisees interrupted Him with their question about when the kingdom would appear (ch. 17:20). It is probable that Jesus now turns His attention again primarily to the disciples. As a matter of fact, after specifically answering the question of the Pharisees (v. 21), Jesus had already turned His attention back, in part, to the disciples (see on v. 22).

It should be noted that the admonition to earnest prayer here given follows immediately a discussion of the time of crisis preceding the second advent (ch. 17:22–37), particularly from the standpoint of deceptions that would tend to lead the elect astray. The same is true of a similar admonition in ch. 21:36 (see also Mark 13:33).

To this end. This parable applies specifically to the experience of God’s people in the last days (COL 164), in anticipation of the deception they must meet and the persecution they must suffer.

Always to pray. Particularly in view of the second advent and the time of testing that precedes it. Prayer is more than a duty, it is a necessity. Jesus does not here refer to engaging in prayer to the exclusion of practical effort put forth to cooperate with heavenly agencies in securing the objectives for which prayer is made, or to the neglect of personal responsibility (see below on “not to faint”). Jesus means that we should not give up praying when the answers to our prayers are delayed (see vs. 7, 8). To pray “always” also means so to live, day by day and hour by hour, as to be in constant touch with God. For the principles of interpretation of parables see pp. 203, 204. For a discussion on the prayer life of Jesus see on Mark 1:35; 3:13. For further instruction concerning prayer given by Jesus to His disciples, see on Luke 11:1–9. Compare also his instruction in Matt. 9:38.

Not to faint. That is, they were admonished not to become weary of praying, not to lose heart in praying. The Jews of Christ’s time taught the desirability of praying thrice daily (see on Dan. 6:10.) Two of these times were the regular morning and evening hours of prayer, when the morning and evening sacrifices were offered for all Israel and when incense was ministered before the veil (see on Luke 1:9, 10). It is said that some rabbis went so far as to teach that a person should avoid praying at other than the stated times for prayer lest he disturb God and weary Him, as the importunate widow in this parable brought weariness to the unjust judge.

2. In a city a judge. Literally, “a certain judge in a certain city.” Jesus was circumspect in using an illustration of this nature. He made sure that His hearers could not refer it to any specific judge. Only too eagerly would Jesus’ enemies have availed themselves of any opportunity to charge Him with undermining the government (see on ch. 23:2).

Feared not God. This judge was evidently a law to himself. He exhibited no love either for God or for his fellow men, or respect for either table of the law (see on Matt. 22:34–40).

A widow. In ancient Oriental society a widow was often the most helpless of persons, particularly if she had no sons to champion her rights. This widow apparently had none to protect her. Furthermore, she had nothing wherewith to bribe the callous judge or to offer in payment for justice. The psalmist pictures God as “a judge of the widows” (see Ps. 68:5). James presents it as a mark of “pure religion” to “visit” the widows “in their affliction” (James 1:27). One of the woes Christ pronounced against the scribes and Pharisees was spoken because they “devour widows’ houses” (see on Matt. 23:14; see also on Job 22:9).

She came. According to the Greek, “she kept coming.”

Avenge me. Or, “do me justice” (see COL 166). It would seem that the widow’s husband had left her property, perhaps mortgaged to others, which they refused to return at the stipulated time according to the provisions of the law (see on Lev. 25:23–25). Evidently having no one to champion her rights, the widow was wholly dependent upon the judge’s sense of justice and mercy—but he was neither just nor merciful. He was the very antithesis of God; he reflected the character of Satan.

Adversary. Gr. antidikos, also used commonly as a legal term for an opponent in a lawsuit; usually the defendant, but sometimes the plaintiff (see on Matt. 5:25). Satan is spoken of as the antidikos of the Christian (1 Peter 5:8; see Zech. 3:1–4). Antidikos appears also in the LXX of Sam. 2:10; Esther 8:1.

4. He would not. According to the Greek, “he kept on refusing.” He did so persistently.

Afterward he said. Her persistence wore him down.

Within himself. See on v. 11.

I fear not God. See on v. 2.

5. This widow troubleth me. Persistence in pressing her petition was the only weapon the widow had at her disposal. Her great need did not stir the judge’s sense of justice or mercy (see on v. 3), but her persistence was effective in arousing his impatience. Instantly and with little effort on his part he could have ordered justice, but he did not do so until it became easier to dispense justice than to avoid doing so.

I will avenge her. See on v. 3. Not from a sense of justice or from sympathy for her helplessness, but to protect himself from further inconvenience. He had no regard for the law, and was wholly indifferent to suffering and oppression.

Weary me. Literally, “smite me below the eye,” or “smite so as to cause bruises”; hence, figuratively, “beat me out,” or “wear me out,” that is, “give me intolerable annoyance.” It is in this figurative sense of “greatly annoy” that the judge uses this expression here.

6. Unjust. This term directly describes Jesus’ opinion of such a judge, as it does His opinion of the dishonest steward (see on ch. 16:8).

7. Shall not? According to the Greek, a positive answer is expected to the question (see on ch. 6:39). The lesson of the parable is based on the striking contrast between the character of the unjust judge and a just, merciful God. If the judge, for selfish reasons, would eventually respond to the widow’s request, how much more will God respond to those who address their petitions to Him. For a similar contrast see on Matt. 15:26, 27. If persistence with an unrighteous judge brings results, certainly the same virtue will not pass unnoticed and unrewarded by a righteous God.

His own elect. That is, His “chosen” ones (see Ps. 105:6, 43; Isa. 43:20; 65:15).

Cry day and night. That is, continuously, or persistently (see on v. 1). Compare the cry for justice of the “souls” John saw “under the altar” (Rev. 6:9, 10).

Though he bear long with them. It may often seem to “his own elect” that God is delaying His answer (see Hab. 1:2), while all the time He is actually working “speedily.” He sets in operation those forces that will accomplish His good will for the “elect,” and these forces may be in operation long before the results become apparent. Furthermore, God may at times delay “avenging” His “elect” in order that those who are persecuting them may have time and opportunity to repent. God loves the persecutors as well as the persecuted; He is “not slack concerning his promise,” yet at the same time He is “not willing that any should perish” (2 Peter 3:9). Furthermore, character is made perfect through trial (see on Job 23:10), and God may at times delay answering our petitions in order that opportunity may be afforded for the development of character (see DA 200; COL 175, 177). Delay also avails to intensify our sense of need, without which it is often impossible for God to work for us (see COL 152). For God’s attitude toward His “elect” who suffer unjustly, and for the attitude they should take under such circumstances, see 1 Peter 2:20–24.

8. I tell you. These words lend emphasis to the conclusion here stated.

Son of man. See on Matt. 1:1; Mark 2:10.

Cometh. This is one of our Lord’s first direct references to His second coming, to which event He had already alluded briefly about six months prior to this time (see Matt. 16:27). The parable of the Tares, spoken approximately a year and a half before this time, refers to “the Son of man” sending His angels to separate the tares from the wheat (see on Matt. 24:31), but does not refer directly to His coming back to this earth again (see Matt. 13:40–43; cf. Luke 17:22–30).

Some critical commentators have failed to see the connection between this statement about the Son of man finding faith on earth when He comes, and the preceding parable. They have concluded, consequently, that it is a detached saying of Jesus that Luke accidentally inserted here. Those who take this point of view have, in so doing, failed to note that it is “when the Son of man cometh” that He will “avenge his own elect” (vs. 7, 8), a fact clearly noted elsewhere in Scripture in connection with His coming (see Matt. 16:27; Rev. 22:12). It is on that occasion that He sits as judge (Matt. 25:34–46; Rom. 2:16; 2 Tim. 4:1, 8; 1 Peter 4:5; Rev. 19:11).

Shall he find faith? Literally, “Shall he find the faith?” Circumstances will be such immediately prior to Christ’s return that it will seem that evil has triumphed and that God has left “his own elect” to suffer and fall before their enemies (see GC 630). A few weeks after giving this parable, as Jesus spoke of the signs of His coming, He admonished His disciples that they must undergo “great tribulation” (Matt. 24:21) that would try them to the utmost (v. 22). Nevertheless, the “elect” will “endure unto the end” (v. 13) and be “saved.”

9. This parable. [The Pharisee and the Publican, Luke 18:9–14; on parables see pp. 203-207.] There is no apparent connection between this parable and the preceding one about the unjust judge, and there seems to be no way of knowing whether the two were given upon the same occasion. This parable, like the preceding one, was probably given about the month of March, a.d. 31, somewhere in the region of Peraea.

Trusted in themselves. Though they are not named specifically, it is clear that Jesus has the Pharisees particularly in mind. This is emphasized by the fact that it is a Pharisee who, in the parable, is set forth as an example of one who “trusted” in himself that he was “righteous” and who “despised others.” Scribes and Pharisees had been present upon recent occasions when Jesus was teaching (see on chs. 15:2; 16:14; 17:20), and were probably present also now. In his introduction to the parable Luke points out that it is addressed to those who have faith “in themselves” rather than in God (see ch. 18:8, 9). Theirs is a false faith, in contrast with the true faith God would have them develop. For an illustration of the frame of mind of the Pharisees, “which trusted in themselves,” see Paul’s description of himself as a Pharisee (Phil. 3:4–6).

That they were righteous. That is, according to their own standards of righteousness, which Pharisees in general scrupulously lived up to, or at least pretended to live up to. The Pharisaic standard of righteousness consisted in strict observance of the laws of Moses and of rabbinical traditions. It was, essentially, righteousness by works. The Pharisaic, legalistic concept of righteousness operated on the premise that salvation was to be earned by observing a certain pattern of conduct, and gave little or no attention to the necessary devotion of the heart to God and the transformation of a man’s motives and objectives in life. The Pharisees emphasized the letter of the law, ignoring the spirit of it. The concept that outward conformity to divine requirements was all that God asked, irrespective of the motive that prompted compliance with them, actuated their thinking and living. At various times Jesus had warned His disciples and others against this formalistic approach to salvation (see on Matt. 5:20; 16:6; Luke 12:1).

Despised. Gr. exuoutheneoµ, “to make of no account,” “to despise utterly,” or “to treat with contempt.” This word is also translated “set at nought” (Luke 23:11; Acts 4:11; Rom. 14:10) and “contemptible” (2 Cor. 10:10). Those who consider themselves paragons of virtue tend to view their fellow men with contempt.

Others. Literally, “the rest,” meaning, “all others.” That is, the Pharisees treated with contempt all those who did not acknowledge their definition of “righteousness” and did not order their lives accordingly.

10. Two men. Jesus does not mean that no others were present, but mentions only the two men with whom the parable is concerned. One of them considered himself a saint, and “went up” for the purpose of commending himself to God and man. The other looked upon himself as a sinner, and “went up” to confess his sin before God, to plead for His mercy, and to obtain pardon.

Went up. Perhaps used here in reference to the normal ascent from the lower lying regions of the city up to Mt. Moriah. To the Pharisees, attendance at the morning and evening hours of prayer, as well as at other Temple services, was an act of merit intended to win the favor of God and the approbation of men. Of religious acts performed with these motives Jesus said, “They have their reward” (see on Matt. 6:2). A spirit of genuine humility before God and our fellow men is one of the best evidences of conversion (see on Micah 6:8).

Pray. Probably at either the morning or the evening hour of prayer (see on ch. 1:9, 10). Even after Pentecost some of the apostles seem to have followed the practice of attending the Temple service at the hours of prayer (Acts 3:1; cf. ch. 10:3).

A Pharisee. See pp. 51, 52. A Pharisee was the highest Jewish ideal of piety at that time.

A publican. See on p. 66. On the other hand, the publican represented the lowest level in the Jewish social scale.

11. Stood. A not infrequently assumed posture during prayer (see 1 Sam. 1:26; 1 Kings 8:14, 22; Matt. 6:5; Mark 11:25; see on Neh. 8:5; Dan. 6:10).

With himself. That is, inaudibly, perhaps with his lips moving, or in an undertone. Apparently he was addressing himself rather than God. Possibly the Pharisee stood aloof from the other worshipers gathered in the Temple courts, as if he were too good to be closely associated with them, even in prayer.

God, I thank thee. Undoubtedly what he really meant was, “God, you should be thankful to have a person like me among those who have come to worship you. I am incomparably superior to the common herd.”

As other men. Literally, “as the rest of men,” that is, all other human beings (see on v. 9). The common herd fell far short of his exalted standard of self-righteousness. It is never safe to determine our measure of righteousness by comparison with our fellow men, whatever their state may be (see on Matt. 5:48). In striking contrast with the Pharisee, Paul considered himself the chief of sinners (see 1 Tim. 1:15).

Extortioners. Gr. harpages, “ones who snatch away,” “rapacious ones”; hence, “robbers,” or “extortioners” (see on Matt. 7:15; Luke 11:39). The Pharisee begins a recital of his negative virtues. These, he is confident, will endear him to God. He draws up an oral list of some sins of which he is not guilty. He is thankful for his own virtues rather than for God’s righteousness and mercy. He is grateful that he has, by diligent effort, kept strictly within the letter of the law, but seems utterly oblivious of the spirit that must accompany true obedience in order to make it acceptable in God’s sight.

Unjust. Or, “unrighteous.” He had not openly broken the law.

Adulterers. See on Matt. 5:27–32.

Or even as this publican. The word “this” is probably used here, not only to designate the publican, but also to express contempt concerning him (see on chs. 14:30; 15:2). “This publican” was particularly conspicuous, because he could be seen “standing afar off” from the crowd, in another direction (ch. 18:13). As the Pharisee’s eye detects the presence of this social scapegrace, he prays, as it were, “There, Lord, is a specimen of what I mean—that detestable tax collector. I rejoice that I am not a scoundrel as he is.”

12. I fast twice. Having drawn up a catalogue of the vices of which he is not guilty, the Pharisee now turns to enumerate the virtues of which he is particularly proud, ones that evidently he is counting on to purchase his salvation. Not even all Pharisees fasted “twice in the week,” that is, on Mondays and Thursdays (see on Matt. 6:16–18). The Pharisees prided themselves on fasting and tithing more than the letter of the law required, thinking that God would appreciate their voluntary efforts beyond the call of duty, as they liked to think (see on Matt. 23:23). They fasted particularly during the seasons between the Passover and Pentecost, and between the Feast of Tabernacles and the Feast of Dedication (see Vol. II, p. 108; Vol. I, pp. 709, 710; Lev. 23:2–42; see on John 10:22).

According to Pharisaic theology, a sufficient credit of supposedly meritorious deeds would cancel out a debit of evil deeds. The Feast of Dedication (see p. 30) came on the 25th day of the 9th month, approximately two months after the Feast of Tabernacles, which closed on the 22d day of the 7th month. Seven weeks, inclusive, elapsed between the Passover and Pentecost.

Later on, zealous Christians fasted on Wednesdays and Fridays at certain seasons of the year, in order to avoid being mistaken for Jews, who fasted on Mondays and Thursdays. In the Didache (ch. 8:1), a noncanonical Christian document of the 2d century, the admonition is given, “But let not your fasting be appointed in common with the hypocrites; for they fast on the second day of the week and on the fifth; but do ye fast during the fourth, and the preparation [day].”

Tithes of all. Even of things not specifically mentioned in the Mosaic law on tithing (see on Matt. 23:23)—such things as “mint and anise and cummin.” Perhaps this was more, even, than rabbinical teaching required.

I possess. Literally, “I acquire,” that is, of his increase.

13. Standing afar off. Probably from the Pharisee and from the other worshipers, evidently because he knew that they would all look askance at him. Other people would not relish close association with a publican (see on ch. 3:12).

Lift up. Compare Ezekiel’s description of a righteous man as one who had not “lifted up his eyes to the idols” (Eze. 18:6, 15; cf. v. 12). It was also customary to stand in prayer, with hands uplifted toward heaven (see 1 Kings 8:22; Ps. 28:2; Ps. 63:4; 134:2; 1 Tim. 2:8).

Smote upon his breast. Literally, “kept on beating his breast.” The tax collector’s actions testify to the sincerity of his words and give a vivid expression of his sense of unworthiness. He felt himself unworthy even to pray. But his sense of need impelled him to pray.

Merciful. Or, “gracious.” See on Matt. 5:7. A sense of need is the first condition of acceptance with God, a consciousness that without His mercy we would be utterly lost (see COL 158). In contrast with the Pharisee, the publican no doubt thought of many vices, and knew that he had practiced them; he thought of the virtues, and knew that he had none of them. Like the apostle Paul, he knew himself to be a sinner (see 1 Tim. 1:15), in desperate need of divine grace. Mercy is one aspect of divine love, one that had not been manifested and therefore could not be known fully until sin entered the universe. Mercy is the expression of divine love manifested to those who do not deserve it. The Greek word here translated “merciful” seems to be closely related in meaning to the Heb. chesed (see Additional Note on Psalm 36), commonly translated “mercy” (1 Chron. 16:34; Ps. 136:1–26) or “lovingkindness” (Ps. 51:1; 138:2) or “goodness” (Ps. 52:1).

A sinner. Literally, “the sinner” (cf. 1 Tim. 1:15). The tax collector speaks as if there were no other sinners—he is the only one. Like the Pharisee, he places himself in a class all by himself. He is not virtuous as other men are, he is the sinner. The Pharisee thought himself vastly above “other men” (Luke 18:11); the publican thought of himself as being vastly below other men.

14. I tell you. An expression Jesus often used to introduce an important statement of truth or to make it emphatic; also to introduce the conclusion to a line of reasoning or to a parable. The expression, “I tell you,” is frequently recorded by Luke (chs. 4:25; 9:27; 10:24; 12:51; 13:3, 5, 27; 17:34; 18:8, 14; 19:40).

Justified. That is, accepted by God and declared righteous before Him. The Pharisee thought himself righteous (see v. 9), but God did not think so. The publican knew himself to be a sinner (see v. 13), and this realization opened the way for God to pronounce him sinless—a sinner justified by divine mercy (see on v. 13). It was the attitudes of the two men toward themselves and toward God that made the difference.

Rather than. The Pharisee disqualified himself from receiving divine mercy and grace. Self-satisfaction closed the door of his heart to the rich currents of divine love that brought joy and peace to the publican. The prayer of the Pharisee was unacceptable before God, for it was not accompanied with the incense of the merits of Jesus Christ (see PP 353; see on Ex. 30:8).

Exalteth himself. See on Luke 14:11; Mark 9:35. The problem of pride versus humility is at the very heart of the conflict between good and evil.

Luke 18:14 closes the “great insertion” of Luke, as chs. 9:51 to 18:14 are sometimes called (see on ch. 9:51), owing to the fact that none of the other gospel writers take notice of most of the incidents and instruction recorded in this section of the narrative.

15. Infants. [Blessing the Children, Luke 18:15–17=Matt. 19:13–15=Mark 10:13–16. Major comment: Matthew.] Or, “babes.”

17. Verily. See on Matt. 5:18.

As a little child. See Matt. 18:2–4.

18. A certain ruler. [The Rich Young Ruler, Luke 18:18–30=Matt. 19:16–30=Mark 10:17–31. Major comment: Matthew.]

24. That he was very sorrowful. Important textual evidence may be cited (cf. p. 146) for the omission of these words.

31. We go up to Jerusalem. [Jesus Foretells His Death, Luke 18:31–34=Matt. 20:17–19=Mark 10:32–42. Major comment: Matthew.] Though the incident here recorded is commonly known as Jesus’ third announcement of His death, it is actually the sixth so far as the Gospel of Luke is concerned. The first two announcements came during the course of the six months of retirement following Jesus’ public rejection in Galilee (see ch. 9:22, 44), between the Passover of a.d. 30 and the Feast of Tabernacles in the same year. Subsequently, during the course of Luke’s extended account of the Peraean ministry (chs. 9:51 to 18:14), a phase of Christ’s ministry not reported by any of the other gospel writers (see on ch. 9:51), Luke records three additional instances in which Jesus referred, at least indirectly, to His imminent sufferings and death (see chs. 12:50; 13:33; 17:25). These three additional occasions came during the six months following the Feast of Tabernacles of a.d. 30.

34. Neither knew they. Luke dwells more than the other Synoptists upon the complete failure of the disciples to comprehend the sad truths Jesus endeavored to make clear to them. The reason was simply that their minds were filled with misconceptions as to the nature of the kingdom Jesus came to establish. They apparently dismissed from their minds whatever did not agree with their preconceived ideas on the subject (see DA 547, 548).

35. A certain blind man. [Blind Bartimaeus, Luke 18:35–43=Matt. 20:29–34=Mark 10:46–52. Major comment: Mark.]

39. They which went before. Or, “the ones who were in front.” This furnishes the possibility of an interesting side light on the formation of the group traveling with Jesus. “They which went before” may have been part of Jesus’ own company, not simply some of the curious throng that always gathered about Him, nor even some of the pilgrims who chanced to be going up to Jerusalem in the same direction as Jesus (see on Mark 10:47).

42. Saved thee. That is, healed thee.

43. All the people. Luke here adds something that neither Matthew nor Mark mentions—the reaction of those who witnessed the miracle. In contrast with the Jewish leaders, who frequently attributed Jesus’ power to the devil (see on Matt. 12:24), the common people, their perception not blinded by prejudice, attributed His power to God.

Ellen G. White comments

1 MH 225

1–8COL 164–180

3 COL 166, 170

7 COL 171; 5T 524

7, 8 COL 177; DA 495; GC 631; PP 203; 1T 183; 6T 282

8 CW 98; PP 103; 5T 167, 232

9 COL 150

9–14COL 150–163

11 COL 150, 152; DA 495; GW 140; MB 6; SL 9; 1T 416; 6T 399

11–141T 331

12 5T 539

12, 13 COL 151

13 CS 164; DA 495; Ev 291; GW 213; MB 8; ML 19; SC 30, 40; 1T 26; 5T 638; 6T 283

14 COL 152, 163

15–17DA 511–517

16 CG 491, 565; MH 44; Te 290; 1T 397; 4T 142

18–23DA 518–523

18–30COL 390–396

22 1T 207

25 1T 141

27 DA 555

30 5T 42

31–34DA 547–551

37 MH 107; 6T 262

41 4T 178