1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint;
2 Saying, There was in a city a judge, which feared not God, neither regarded man:
3 And there 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?
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 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.
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 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.
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 knowest 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.
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 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.
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, saying, 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.
1 And G1161 he spake G3004 G2532 a parable G3850 unto them G846 G4314 to this end, that men ought G1163 always G3842 to pray, G4336 and G2532 not G3361 to faint; G1573
2 Saying, G3004 There was G2258 in G1722 a G5100 city G4172 a G5100 judge, G2923 which feared G5399 not G3361 God, G2316 neither G2532 G3361 regarded G1788 man: G444
3 And G1161 there was G2258 a widow G5503 in G1722 that G1565 city; G4172 and G2532 she came G2064 unto G4314 him, G846 saying, G3004 Avenge G1556 me G3165 of G575 mine G3450 adversary. G476
4 And G2532 he would G2309 not G3756 for G1909 a while: G5550 but G1161 afterward G5023 G3326 he said G2036 within G1722 himself, G1438 Though G1499 I fear G5399 not G3756 God, G2316 nor G2532 G3756 regard G1788 man; G444
5 Yet G1065 because G1223 this G5026 widow G5503 troubleth G3930 G2873 me, G3427 I will avenge G1556 her, G846 lest G3363 by G1519 her continual G5056 coming G2064 she weary G5299 me. G3165
6 And G1161 the Lord G2962 said, G2036 Hear G191 what G5101 the unjust G93 judge G2923 saith. G3004
7 And G1161 shall G1557 not G3364 God G2316 avenge G1557 his own G846 elect, G1588 G4160 which G3588 cry G994 day G2250 and G2532 night G3571 unto G4314 him, G846 though G2532 he bear long G3114 with G1909 them? G846
8 I tell G3004 you G5213 that G3754 he will G4160 avenge G1557 them G846 speedily. G5034 G1722 Nevertheless G4133 when G687 the Son G5207 of man G444 cometh, G2064 shall he find G2147 faith G4102 on G1909 the earth? G1093
9 And G1161 he spake G2036 G2532 this G5026 parable G3850 unto G4314 certain G5100 which G3588 trusted G3982 in G1909 themselves G1438 that G3754 they were G1526 righteous, G1342 and G2532 despised G1848 others: G3062
10 Two G1417 men G444 went up G305 into G1519 the temple G2411 to pray; G4336 the one G1520 a Pharisee, G5330 and G2532 the other G2087 a publican. G5057
11 The Pharisee G5330 stood G2476 and prayed G4336 thus G5023 with G4314 himself, G1438 God, G2316 I thank G2168 thee, G4671 that G3754 I am G1510 not G3756 as G5618 other G3062 men G444 are, extortioners, G727 unjust, G94 adulterers, G3432 or G2228 even G2532 as G5613 this G3778 publican. G5057
12 I fast G3522 twice G1364 in the week, G4521 I give tithes G586 of all G3956 that G3745 I possess. G2932
13 And G2532 the publican, G5057 standing G2476 afar off, G3113 would G2309 not G3756 lift up G1869 so much as G3761 his eyes G3788 unto G1519 heaven, G3772 but G235 smote G5180 upon G1519 his G846 breast, G4738 saying, G3004 God G2316 be merciful G2433 to me G3427 a sinner. G268
14 I tell G3004 you, G5213 this man G3778 went down G2597 to G1519 his G846 house G3624 justified G1344 rather than G2228 the other: G1565 for G3754 every one G3956 that exalteth G5312 himself G1438 shall be abased; G5013 and G1161 he that humbleth G5013 himself G1438 shall be exalted. G5312
15 And G1161 they brought G4374 unto him G846 also G2532 infants, G1025 that G2443 he would touch G680 them: G846 but G1161 when his disciples G3101 saw G1492 it, they rebuked G2008 them. G846
16 But G1161 Jesus G2424 called G4341 them G846 unto him, and said, G2036 Suffer G863 little children G3813 to come G2064 unto G4314 me, G3165 and G2532 forbid G2967 them G846 not: G3361 for G1063 of such G5108 is G2076 the kingdom G932 of God. G2316
17 Verily G281 I say G3004 unto you, G5213 Whosoever G3739 shall G1209 not G3362 receive G1209 the kingdom G932 of God G2316 as G5613 a little child G3813 shall G1525 in no wise G3364 enter G1525 therein. G1519 G846
18 And G2532 a certain G5100 ruler G758 asked G1905 him, G846 saying, G3004 Good G18 Master, G1320 what G5101 shall I do G4160 to inherit G2816 eternal G166 life? G2222
19 And G1161 Jesus G2424 said G2036 unto him, G846 Why G5101 callest thou G3004 me G3165 good? G18 none G3762 is good, G18 save G1508 one, G1520 that is, God. G2316
20 Thou knowest G1492 the commandments, G1785 Do G3431 not G3361 commit adultery, G3431 Do G5407 not G3361 kill, G5407 Do G2813 not G3361 steal, G2813 Do G5576 not G3361 bear false witness, G5576 Honour G5091 thy G4675 father G3962 and G2532 thy G4675 mother. G3384
21 And G1161 he said, G2036 All G3956 these G5023 have I kept G5442 from G1537 my G3450 youth G3503 up.
22 Now G1161 when Jesus G2424 heard G191 these things, G5023 he said G2036 unto him, G846 Yet G2089 lackest G3007 thou G4671 one G1520 thing: sell G4453 all G3956 that G3745 thou hast, G2192 and G2532 distribute G1239 unto the poor, G4434 and G2532 thou shalt have G2192 treasure G2344 in G1722 heaven: G3772 and G2532 come, G1204 follow G190 me. G3427
23 And G1161 when he heard G191 this, G5023 he was G1096 very sorrowful: G4036 for G1063 he was G2258 very G4970 rich. G4145
24 And G1161 when Jesus G2424 saw G1492 that he G846 was G1096 very sorrowful, G4036 he said, G2036 How G4459 hardly G1423 shall they G1525 that have G2192 riches G5536 enter G1525 into G1519 the kingdom G932 of God! G2316
25 For G1063 it is G2076 easier G2123 for a camel G2574 to go G1525 through G1223 a needle's G4476 eye, G5168 than G2228 for a rich man G4145 to enter G1525 into G1519 the kingdom G932 of God. G2316
26 And G1161 they that heard G191 it said, G2036 Who G5101 then G2532 can be G1410 saved? G4982
27 And G1161 he said, G2036 The things which are impossible G102 with G3844 men G444 are G2076 possible G1415 with G3844 God. G2316
28 Then G1161 Peter G4074 said, G2036 Lo, G2400 we G2249 have left G863 all, G3956 and G2532 followed G190 thee. G4671
29 And G1161 he said G2036 unto them, G846 Verily G281 I say G3004 unto you, G5213 G3754 There is G2076 no man G3762 that G3739 hath left G863 house, G3614 or G2228 parents, G1118 or G2228 brethren, G80 or G2228 wife, G1135 or G2228 children, G5043 for G1752 the kingdom G932 of God's G2316 sake, G1752
30 Who G3739 shall G618 not G3364 receive G618 manifold more G4179 in G1722 this G5129 present time, G2540 and G2532 in G1722 the world G165 to come G2064 life G2222 everlasting. G166
31 Then G1161 he took G3880 unto him the twelve, G1427 and said G2036 unto G4314 them, G846 Behold, G2400 we go up G305 to G1519 Jerusalem, G2414 and G2532 all things G3956 that are written G1125 by G1223 the prophets G4396 concerning the Son G5207 of man G444 shall be accomplished. G5055
32 For G1063 he shall be delivered G3860 unto the Gentiles, G1484 and G2532 shall be mocked, G1702 and G2532 spitefully entreated, G5195 and G2532 spitted on: G1716
33 And G2532 they shall scourge G3146 him, and put G615 him G846 to death: G615 and G2532 the third G5154 day G2250 he shall rise again. G450
34 And G2532 they G846 understood G4920 none G3762 of these things: G5130 and G2532 this G5124 saying G4487 was G2258 hid G2928 from G575 them, G846 G2532 neither G3756 knew they G1097 the things which were spoken. G3004
35 And G1161 it came to pass, G1096 that as G1722 he G846 was come nigh G1448 unto G1519 Jericho, G2410 a certain G5100 blind man G5185 sat G2521 by G3844 the way side G3598 begging: G4319
36 And G1161 hearing G191 the multitude G3793 pass by, G1279 he asked G4441 what G5101 it G5124 meant. G1498
37 And G1161 they told G518 him, G846 that G3754 Jesus G2424 of Nazareth G3480 passeth by. G3928
38 And G2532 he cried, G994 saying, G3004 Jesus, G2424 thou Son G5207 of David, G1138 have mercy G1653 on me. G3165
39 And G2532 they which went before G4254 rebuked G2008 him, G846 that G2443 he should hold his peace: G4623 but G1161 he G846 cried G2896 so much G4183 the more, G3123 Thou Son G5207 of David, G1138 have mercy G1653 on me. G3165
40 And G1161 Jesus G2424 stood, G2476 and commanded G2753 him G846 to be brought G71 unto G4314 him: G846 and G1161 when he G846 was come near, G1448 he asked G1905 him, G846
41 Saying, G3004 What G5101 wilt thou G2309 that I shall do G4160 unto thee? G4671 And G1161 he said, G2036 Lord, G2962 that G2443 I may receive my sight. G308
42 And G2532 Jesus G2424 said G2036 unto him, G846 Receive thy sight: G308 thy G4675 faith G4102 hath saved G4982 thee. G4571
43 And G2532 immediately G3916 he received his sight, G308 and G2532 followed G190 him, G846 glorifying G1392 God: G2316 and G2532 all G3956 the people, G2992 when they saw G1492 it, gave G1325 praise G136 unto God. G2316
1 And he spake a parable unto them to the end that they ought always to pray, and not to faint;
2 saying, There was in a city a judge, who feared not God, and regarded not man:
3 and there was a widow in that city; and she came oft 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 she wear me out by her continual coming.
6 And the Lord said, Hear what the unrighteous judge saith.
7 And shall not God avenge his elect, that cry to him day and night, and `yet' he is longsuffering over them?
8 I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth?
9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought:
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 with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week; I give tithes of all that I get.
13 But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner.
14 I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.
15 And they were bringing unto him also their babes, that he should touch them: but when the disciples saw it, they rebuked them.
16 But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not: for to such belongeth the kingdom of God.
17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.
18 And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life?
19 And Jesus said unto him, Why callest thou me good? none is good, save one, `even' God.
20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and mother.
21 And he said, All these things have I observed from my youth up.
22 And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
23 But when he heard these things, he became exceeding sorrowful; for he was very rich.
24 And Jesus seeing him said, How hardly shall they that have riches enter into the kingdom of God!
25 For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of God.
26 And they that heard it said, Then who can be saved?
27 But he said, The things which are impossible with men are possible with God.
28 And Peter said, Lo, we have left our own, and followed thee.
29 And he said unto them, Verily I say unto you, There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God's sake,
30 who shall not receive manifold more in this time, and in the world to come eternal life.
31 And he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all the things that are written through the prophets shall be accomplished unto the Son of man.
32 For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon:
33 and they shall scourge and kill him: and the third day he shall rise again.
34 And they understood none of these things; and this saying was hid from them, and they perceived not the things that were said.
35 And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging:
36 and hearing a multitude going by, he inquired what this meant.
37 And they told him that Jesus of Nazareth passeth by.
38 And he cried, saying, Jesus, thou son of David, have mercy on me.
39 And they that went before rebuked him, that he should hold his peace: but he cried out the more a great deal, 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 What wilt thou that I should 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 made thee whole.
43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
1 And he spake also a simile to them, that it behoveth `us' always to pray, and not to faint,
2 saying, `A certain judge was in a certain city -- God he is not fearing, and man he is not regarding --
3 and a widow was in that city, and she was coming unto him, saying, Do me justice on my opponent,
4 and he would not for a time, but after these things he said in himself, Even if God I do not fear, and man do not regard,
5 yet because this widow doth give me trouble, I will do her justice, lest, perpetually coming, she may plague me.'
6 And the Lord said, `Hear ye what the unrighteous judge saith:
7 and shall not God execute the justice to His choice ones, who are crying unto Him day and night -- bearing long in regard to them?
8 I say to you, that He will execute the justice to them quickly; but the Son of Man having come, shall he find the faith upon the earth?'
9 And he spake also unto certain who have been trusting in themselves that they were righteous, and have been despising the rest, this simile:
10 `Two men went up to the temple to pray, the one a Pharisee, and the other a tax-gatherer;
11 the Pharisee having stood by himself, thus prayed: God, I thank Thee that I am not as the rest of men, rapacious, unrighteous, adulterers, or even as this tax-gatherer;
12 I fast twice in the week, I give tithes of all things -- as many as I possess.
13 `And the tax-gatherer, having stood afar off, would not even the eyes lift up to the heaven, but was smiting on his breast, saying, God be propitious to me -- the sinner!
14 I say to you, this one went down declared righteous, to his house, rather than that one: for every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'
15 And they were bringing near also the babes, that he may touch them, and the disciples having seen did rebuke them,
16 and Jesus having called them near, said, `Suffer the little children to come unto me, and forbid them not, for of such is the reign of God;
17 verily I say to you, Whoever may not receive the reign of God as a little child, may not enter into it.'
18 And a certain ruler questioned him, saying, `Good teacher, what having done -- shall I inherit life age-during?'
19 And Jesus said to him, `Why me dost thou call good? no one `is' good, except One -- God;
20 the commands thou hast known: Thou mayest not commit adultery, Thou mayest do no murder, Thou mayest not steal, Thou mayest not bear false witness, Honour thy father and thy mother.'
21 And he said, `All these I did keep from my youth;'
22 and having heard these things, Jesus said to him, `Yet one thing to thee is lacking; all things -- as many as thou hast -- sell, and distribute to the poor, and thou shalt have treasure in heaven, and come, be following me;'
23 and he, having heard these things, became very sorrowful, for he was exceeding rich.
24 And Jesus having seen him become very sorrowful, said, `How hardly shall those having riches enter into the reign of God!
25 for it is easier for a camel through the eye of a needle to enter, than for a rich man into the reign of God to enter.'
26 And those who heard, said, `And who is able to be saved?'
27 and he said, `The things impossible with men are possible with God.'
28 And Peter said, `Lo, we left all, and did follow thee;'
29 and he said to them, `Verily I say to you, that there is not one who left house, or parents, or brothers, or wife, or children, for the sake of the reign of God,
30 who may not receive back manifold more in this time, and in the coming age, life age-during.'
31 And having taken the twelve aside, he said unto them, `Lo, we go up to Jerusalem, and all things shall be completed -- that have been written through the prophets -- to the Son of Man,
32 for he shall be delivered up to the nations, and shall be mocked, and insulted, and spit upon,
33 and having scourged they shall put him to death, and on the third day he shall rise again.'
34 And they none of these things understood, and this saying was hid from them, and they were not knowing the things said.
35 And it came to pass, in his coming nigh to Jericho, a certain blind man was sitting beside the way begging,
36 and having heard a multitude going by, he was inquiring what this may be,
37 and they brought him word that Jesus the Nazarene doth pass by,
38 and he cried out, saying, `Jesus, Son of David, deal kindly with me;'
39 and those going before were rebuking him, that he might be silent, but he was much more crying out, `Son of David, deal kindly with me.'
40 And Jesus having stood, commanded him to be brought unto him, and he having come nigh, he questioned him,
41 saying, `What wilt thou I shall do to thee?' and he said, `Sir, that I may receive sight.'
42 And Jesus said to him, `Receive thy sight; thy faith hath saved thee;'
43 and presently he did receive sight, and was following him, glorifying God; and all the people, having seen, did give praise to God.
1 And he spoke also a parable to them to the purport that they should always pray and not faint,
2 saying, There was a judge in a city, not fearing God and not respecting man:
3 and there was a widow in that city, and she came to him, saying, Avenge me of mine adverse party.
4 And he would not for a time; but afterwards he said within himself, If even I fear not God and respect not man,
5 at any rate because this widow annoys me I will avenge her, that she may not by perpetually coming completely harass me.
6 And the Lord said, Hear what the unjust judge says.
7 And shall not God at all avenge his elect, who cry to him day and night, and he bears long as to them?
8 I say unto you that he will avenge them speedily. But when the Son of man comes, shall he indeed find faith on the earth?
9 And he spoke also to some, who trusted in themselves that they were righteous and made nothing of all the rest [of men], this parable:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a tax-gatherer.
11 The Pharisee, standing, prayed thus to himself: God, I thank thee that I am not as the rest of men, rapacious, unjust, adulterers, or even as this tax-gatherer.
12 I fast twice in the week, I tithe everything I gain.
13 And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but smote upon his breast, saying, O God, have compassion on me, the sinner.
14 I say unto you, This [man] went down to his house justified rather than that [other]. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted.
15 And they brought to him also infants that he might touch them, but the disciples when they saw [it] rebuked them.
16 But Jesus calling them to [him] said, Suffer little children to come to me, and do not forbid them, for of such is the kingdom of God.
17 Verily I say to you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
18 And a certain ruler asked him saying, Good teacher, having done what, shall I inherit eternal life?
19 But Jesus said to him, Why callest thou me good? There is none good but one, God.
20 Thou knowest 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 things have I kept from my youth.
22 And when Jesus had heard this, he said to him, One thing is lacking to thee yet: Sell all that thou hast and distribute to the poor, and thou shalt have treasure in the heavens, and come, follow me.
23 But when he heard this he became very sorrowful, for he was very rich.
24 But when Jesus saw that he became very sorrowful, he said, How difficultly shall those who have riches enter into the kingdom of God;
25 for it is easier for a camel to enter through a needle's eye than for a rich man to enter into the kingdom of God.
26 And those who heard it said, And who can be saved?
27 But he said, The things that are impossible with men are possible with God.
28 And Peter said, Behold, *we* have left all things and have followed thee.
29 And he said to them, Verily I say to you, There is no one who has left home, or parents, or brethren, or wife, or children, for the kingdom of God's sake,
30 who shall not receive manifold more at this time, and in the coming age life eternal.
31 And he took the twelve to [him] and said to them, Behold, we go up to Jerusalem, and all things that are written of the Son of man by the prophets shall be accomplished;
32 for he shall be delivered up to the nations, and shall be mocked, and insulted, and spit upon.
33 And when they have scourged [him] they will kill him; and on the third day he will rise again.
34 And they understood nothing of these things. And this word was hidden from them, and they did not know what was said.
35 And it came to pass when he came into the neighbourhood of Jericho, a certain blind man sat by the wayside begging.
36 And when he heard the crowd passing, he inquired what this might be.
37 And they told him that Jesus the Nazaraean was passing by.
38 And he called out saying, Jesus, Son of David, have mercy on me.
39 And those [who were] going before rebuked him that he might be silent; but *he* cried out so much the more, Son of David, have mercy on me.
40 And Jesus stood still, and commanded him to be led to him. And when he drew nigh he asked him [saying],
41 What wilt thou that I shall do to thee? And he said, Lord, that I may see.
42 And Jesus said to him, See: thy faith has healed thee.
43 And immediately he saw, and followed him, glorifying God. And all the people when they saw [it] gave praise to God.
1 He also spoke a parable to them that they must always pray, and not give up,
2 saying, "There was a judge in a certain city who didn't fear God, and didn't respect man.
3 A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!'
4 He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man,
5 yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.'"
6 The Lord said, "Listen to what the unrighteous judge says.
7 Won't God avenge his chosen ones, who are crying out to him day and night, and yet he exercises patience with them?
8 I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?"
9 He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others.
10 "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector.
11 The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector.
12 I fast twice a week. I give tithes of all that I get.'
13 But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat 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 everyone who exalts himself will be humbled, but he who humbles himself will be exalted."
15 They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them.
16 Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these.
17 Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it."
18 A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life?"
19 Jesus asked him, "Why do you call me good? No one is good, except one--God.
20 You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.'"
21 He said, "I have observed all these things from my youth up."
22 When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me."
23 But when he heard these things, he became very sad, for he was very rich.
24 Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God!
25 For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God."
26 Those who heard it said, "Then who can be saved?"
27 But he said, "The things which are impossible with men are possible with God."
28 Peter said, "Look, we have left everything, and followed you."
29 He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake,
30 who will not receive many times more in this time, and in the world to come, eternal life."
31 He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed.
32 For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.
33 They will scourge and kill him. On the third day, he will rise again."
34 They understood none of these things. This saying was hidden from them, and they didn't understand the things that were said.
35 It happened, as he came near Jericho, a certain blind man sat by the road, begging.
36 Hearing a multitude going by, he asked what this meant.
37 They told him that Jesus of Nazareth was passing by.
38 He cried out, "Jesus, you son of David, have mercy on me!"
39 Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me!"
40 Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him,
41 "What do you want me to do?" He said, "Lord, that I may see again."
42 Jesus said to him, "Receive your sight. Your faith has healed you."
43 Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God.
1 And he made a story for them, the point of which was that men were to go on making prayer and not get tired;
2 Saying, There was a judge in a certain town, who had no fear of God or respect for man:
3 And there was a widow in that town, and she kept on coming to him and saying, Give me my right against the man who has done me wrong.
4 And for a time he would not: but later, he said to himself, Though I have no fear of God or respect for man,
5 Because this widow is a trouble to me, I will give her her right; for if not, I will be completely tired out by her frequent coming.
6 And the Lord said, Give ear to the words of the evil judge.
7 And will not God do right in the cause of his saints, whose cries come day and night to his ears, though he is long in doing it?
8 I say to you that he will quickly do right in their cause. But when the Son of man comes, will there be any faith on earth?
9 And he made this story for some people who were certain that they were good, and had a low opinion of others:
10 Two men went up to the Temple for prayer; one a Pharisee, and the other a tax-farmer.
11 The Pharisee, taking up his position, said to himself these words: God, I give you praise because I am not like other men, who take more than their right, who are evil-doers, who are untrue to their wives, or even like this tax-farmer.
12 Twice in the week I go without food; I give a tenth of all I have.
13 The tax-farmer, on the other hand, keeping far away, and not lifting up even his eyes to heaven, made signs of grief and said, God, have mercy on me, a sinner.
14 I say to you, This man went back to his house with God's approval, and not the other: for everyone who makes himself high will be made low and whoever makes himself low will be made high.
15 And they took their children to him, so that he might put his hands on them: but when the disciples saw it, they said sharp words to them
16 But Jesus sent for them, saying, Let the children come to me, and do not keep them away, for of such is the kingdom of heaven.
17 Truly I say to you, Whoever does not put himself under the kingdom of God like a little child, will not come into it at all.
18 And a certain ruler put a question to him, saying, Good Master, what have I to do so that I may have eternal life?
19 And Jesus said to him, Why do you say that I am good? No one is good, but only God.
20 You have knowledge of what the law says: Do not be untrue to your wife, Do not put anyone to death, Do not take what is not yours, Do not give false witness, Give honour to your father and mother.
21 And he said, All these things I have done from the time when I was a boy.
22 And Jesus, hearing it, said to him, One thing you still have need of; get money for your goods, and give it away to the poor, and you will have wealth in heaven; and come after me.
23 But at these words he became very sad, for he had great wealth.
24 And Jesus, looking at him, said, How hard it is for those who have wealth to get into the kingdom of God!
25 It is simpler for a camel to go through the eye of a needle, than for a man who has much money to come into the kingdom of God.
26 And those who were present said, Then who may have salvation?
27 But he said, Things which are not possible with man are possible with God.
28 And Peter said, See, we have given up what is ours to come after you.
29 And he said to them, Truly I say to you, There is no man who has given up house or wife or brothers or father or mother or children, because of the kingdom of God,
30 Who will not get much more in this time, and in the world to come, eternal life.
31 And he took with him the twelve and said to them, Now we are going up to Jerusalem, and all the things which were said by the prophets will be done to the Son of man.
32 For he will be given up to the Gentiles, and will be made sport of and put to shame:
33 And he will be given cruel blows and put to death, and on the third day he will come back to life.
34 But they did not take in the sense of any of these words, and what he said was not clear to them, and their minds were not able to see it.
35 And it came about that when he got near Jericho, a certain blind man was seated by the side of the road, making requests for money from those who went by.
36 And hearing the sound of a great number of people going by, he said, What is this?
37 And they said to him, Jesus of Nazareth is going by.
38 And he said in a loud voice, Jesus, Son of David, have mercy on me.
39 And those who were in front made protests and said to him, Be quiet: but he said all the more, O Son of David, have mercy on me.
40 And Jesus, stopping, gave orders that he was to come to him, and when he came near, he said to him,
41 What would you have me do for you? And he said, Lord, that I may be able to see again.
42 And Jesus said, See again: your faith has made you well.
43 And straight away he was able to see, and he went after him, giving glory to God; and all the people when they saw it gave praise to God.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Luke 18
Commentary on Luke 18 John Gill's Exposition of the Bible
And he spoke a parable unto them,.... To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see Psalm 50:15
to this end, that men ought always to pray. This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer:
and not to faint; by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences: it is with the Jews an affirmative precept that a man should pray, בכל יום, "every day"F11Maimon. Hilch. Tephilla, c. 1. sect. 1. ; it was usual with them to pray three times a day; see Psalm 55:17 there is no set time fixed by Christ; men should be always praying. This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case.
Saying, there was in a city a judge,.... In every city in the land of Israel, there was a sanhedrim, or court of judicature; in Jerusalem was the great sanhedrim, consisting of seventy one; and in every city where there were an hundred and twenty men, or more, there was a lesser sanhedrim, consisting of twenty three; and in a city in which there were not an hundred and twenty men, were three judges; for there was no sanhedrim, or court of judicature, that consisted of less than threeF12Maimon. Hilch. Sanhedrin, c. 1. sect. 3, 4. : but
"although there is no judicature less than three, לאחד לרון מותר, "it is lawful for one to judge", according to the law, as it is said, Leviticus 19:15 "In righteousness shalt thou judge thy neighbour"; but according to the words of the Scribes, (only,) when there are three, and two that judge, their judgment is no judgment: one who is publicly approved or authorized, or who has taken a licence from the sanhedrim, it is lawful for him to judge alone, but it is not accounted a judicature; and though it is lawful, it is the command of the wise men, that he set others with him; for lo, they say, do not judge alone, for there is none that judgeth alone, but oneF13lb. c. 2. sect. 10, 11. .'
It may be, this judge was, מומחה, an authorized and approved one; however, we have instances of single judges, or of persons that have judged alone, at least by the consent of parties.
"R. Abhu was sitting judge, in a synagogue in Caesarea, by himself, his disciples said to him, did not Rabbi so teach us, do not judge alone? he replied to them, when ye see me sit judge by myself, and ye come to me, as those that have taken upon themselves (or agreed to be judged by me); for the tradition is, of things in which they do not take upon them; but if they take upon them, (or agree to be judged,) one may judge, though aloneF14T. Hieros, Sanhedrin, fol. 18. 1. .'
And again, elsewhereF15T. Bab. Sanhedrin, fol. 5. 1. ;
"if he is publicly authorized or approved, he judges, though alone; says R. Nachman, as I judge pecuniary causes alone; and so says R. Chijah, as I judge pecuniary judgments alone. --Mar Zutra, the son of R. Nachman, judged a cause, and erred; he came to R. Joseph, who said to him, if they have received thee upon them (agreed to be judged by thee) thou needst not finish; but if not, go and finish.'
The qualifications of one to be a judge, even of the bench of three, were theseF16Maimon. Hilch. Sanhedrin, c. 2. sect. 7. ;
"wisdom, meekness (or modesty), and fear, (i.e. of God,) and hatred of mammon, (or money,) love of truth, and to have the love of men, and to be masters of a good name (or to be of good report).'
But the judge in the text, came greatly short of these qualifications: his character follows,
which feared not God, neither regarded man; and therefore, according to the canon, was disqualified from being a judge, since he was destitute of the fear of God; and seeing he regarded not men, he could neither have any love to men, nor any share in the affections of men, and such an one is very unfit to be a judge, for he cannot be thought to have any regard to his conscience, or his credit, and so not to justice and equity. The former of these characters, is what belongs to every man in a state of unregeneracy; there is no true fear of God before the eyes, or in the heart of any unconverted man; wherever it is, it is put there by the grace of God: this is one of the first things which appears in conversion, and shows itself in an hatred of sin, and in the performance of duties; and is increased by the discoveries of the grace and goodness of God; but the want of this is more visible in some than in others: some, though they have not the grace of fear, yet are under some awe of the Divine Being, and pay a regard to the word of God; and what through the force of education, and the dictates of a natural conscience, dare not go such lengths in sin, as some do: but there are others, who even say there is no God, and at least live as if there was none; they endeavour to work themselves, and others, into a disbelief of the being of God; and set their mouths against heaven, deny his providence, and despise his word; stretch out their hands, and strengthen themselves against the Almighty; and in a fearless manner, run upon the thick bosses of his bucklers; they declare their sin as Sodom, and hide it not, yea, glory in it; they promise themselves impunity, and laugh at a future judgment; and of such a cast was this judge, and therefore a very improper person for such an office; for civil magistrates, and rulers of every sort, ought to be just, ruling in the fear of God: and as for the other part of his character, it is not to be wondered at; for such that fear not God, will have little regard to men; no otherwise, or further, than they are obliged to it: indeed, judges ought not to regard men in judgment; that is, to respect the persons of men, and through affection, or flattery, or bribes, wrest judgment: but this is not the sense of the phrase here, since this agrees not with the other part of the character, and since he is called an unjust judge; but the meaning is, that he had no regard to the laws of men, any more than the laws of God; but made his own will the rule of his actions, and had no regard to doing justice between man and man; nor did he care what any man said of him; he had no concern about his reputation and character, having none to lose.
And there was a widow in that city,.... Poor and helpless, and none among men to counsel, direct, and assist her, and take her part: now as in the accommodation of this parable, the elect of God answer to this widow; such an one is rather pitched upon to represent the helpless, desolate, and forlorn condition they are in among men in this world, though they are espoused to one husband, Christ; and especially to signify the state and condition of God's elect among the Jews in those sad times, before the destruction of Jerusalem, this parable has respect unto. Christ is the bridegroom of his church and people; he is their husband, the Lord of hosts is his name; and they are espoused as a chaste virgin to him; and whilst he was here on earth, his disciples, who were the children of the bridegroom, could not fast and mourn, for which they had no reason; but upon the death of Christ, when he was removed from them, they had great sorrow of heart; they were left like widows and orphans; hence those words of Christ, John 14:18 and were persecuted by the Jews in their own land; and wherever they went, they stirred up the Gentiles against them; and so things continued till near the destruction of Jerusalem; during which time many a request was made to God, the judge of the widows and fatherless, to the following purport:
and she came unto him, saying, avenge me of my adversary; or do me justice in the cause depending between me, and him that has wronged me; hear the cause, and do right; vindicate, and deliver me. Many are the adversaries of God's people, as the sins and corruptions of their own hearts, Satan, and his angels, wicked oppressors, and persecutors; the last seem, in the mystical sense, to be designed here: it is lawful to pray for vengeance on them; it is right to apply to God, and leave it with him, to whom it belongs; and it has been the suit and cry of the best of men; see Revelation 6:9. It does not become the people of God to avenge themselves, even when it is in the power of their hands; nor should they desire it for their own sakes, so much as for the glory of God; they should ask it, not to gratify a revengeful spirit in them, but for the honour or divine justice; and this should be always with submission to the will of God, leaving it to his own time and way, to whom vengeance belongs, and who has said it is mine, and I will repay it; as he certainly will sooner or later: the purity of his nature, his abhorrence of sin, and sinful men, and his love to his own people engage him to it.
And he would not for a while,.... He would give no ear to her cries, nor take her cause in hand, nor right her wrongs, and clear her of her adversary:
but afterward he said within himself; as he was considering the matter in his own mind, and reflecting on this woman's case and the frequent application she had made to him:
though I fear not God, nor regard man; a monster in iniquity he was, to say so of himself; for though the character belongs to many, there are few that are so impudent in sin, as to take it to themselves, and glory in it.
Yet because this widow troubleth me,.... By often knocking at his door, by loud cries and earnest entreaties, with strong arguments, and floods of tears, and could not easily be removed from his presence, or got out of his house:
I will avenge her; I will hear her cause, do her justice, and deliver her from her troublesome adversary:
lest by her continual coming she weary me: so that it was not from a conscience of duty in him, as a judge, or from a commiseration of the poor widow's case; but from a selfish end, for his own ease, in perfect agreement to his character, that his house might not be disturbed, and his ears stunned with her noise and cry, and he was pestered with her company day after day. The character of this judge, his reasoning with himself upon it, his principles from which he acted, and the ends he had in view, are wholly to be left out in the accommodation of this parable; and no farther to be considered than as the argument from the lesser to the greater may be strengthened by them; the intention of the parable being only to show the force, efficacy, and usefulness of importunity in prayer, as appears by the application of it, by our Lord, in the verses following.
And the Lord said,.... The Lord Jesus Christ, who delivered out this parable to his disciples:
hear what the unjust judge saith; and take encouragement from hence to be frequent and importunate in prayer with God; for if such a cruel, merciless, and unjust judge is to be wrought upon by importunity to do justice, who has no principle to influence him, how much more will not God, who is a just judge, the judge of widows, and of the oppressed, a God of great mercy and compassion, who delights in the prayers of his people, knows their cases, and is able to help them, and who has an interest in them, and they in him? how much more will not he regard their importunate requests, and arise, and save them much such like reasoning this is used by the Jews:
"says R. Simeon ben Chelphetha, an impudent man overcomes a good man, or a modest man, (by his importunity,) how much more the goodness of the world itselfF17T. Hieros. Taaniot, fol. 65. 2. ?'
that is, how much more will a man, by his continual prayer, prevail with God, who is goodness itself? And they have another sayingF18T. Bab. Sanhedrin, fol. 105. 1. , that agrees with this:
"says R. Nachman, impudence (i.e. importunity) even against God is profitable.'
The application of this parable follows:
And shall not God avenge his own elect,.... Who are a select number, a special people, whom he has loved with an everlasting love, so as of his own sovereign good will and pleasure to choose in his Son Jesus Christ unto everlasting life and salvation, through certain ways and means of his own appointing, hence they are peculiarly his: and these he will avenge and vindicate, right their wrongs, do them justice, and deliver them from their adversaries, and take vengeance on them; as may be concluded from his hatred of sin, his justice, and his holiness, from his promises, and from his power, and from the efficacy of prayer, and the regard he has to it: for it follows,
which cry unto him day and night; whose prayers he always hears; whose tears he puts up in his bottle; and whose importunity must surely be thought to have more regard with him, than that of the poor widow with the unjust judge:
though he bear long with them? either with their adversaries, their oppressors, and persecutors, who are vessels of wrath, fitted for destruction, whom he endures with much longsuffering, till the sufferings of his people are accomplished, and the iniquities of these men are full; or rather with the elect, for the words may be rendered, "and is longsuffering towards them": delays his coming, and the execution of vengeance, as on the Jewish nation, so upon the whole world of the ungodly, till his elect are gathered in from among them; see 2 Peter 3:9.
I tell you that he will avenge them speedily,.... As he did in a few years after the death of Christ, when God's elect among the Jews were singled out, and gathered in from them, and were delivered from their persecutors, and saved from temporal ruin and destruction, whilst the Roman army made sad havoc of their enemies; and so will he do in the end of the world.
Nevertheless, when the son of man cometh; either to destroy Jerusalem, or to judge the world:
shall he find faith on the earth? either in the land of Judea, the believers being removed from thence, and scattered among the Gentiles, and not a man, at least in Jerusalem, that had any faith in Jesus, as the Messiah; or in the world at the last day: there will then be little of the doctrine of faith, and less of the grace of faith, and still less of the exercise of faith, particularly in prayer, and especially about the coming of Christ; it will be little thought of, and expected, or faith little exercised about it. With this agree some expressions in the Jewish writingsF19Zohar in Gen. fol. 118. 1. :
"Says R. Jose, the holy, blessed God, will not be revealed to Israel, but in the time, דלא אשתכח מהימנותא, "that faith is not found among them."'
And elsewhereF20Ib. in Num. fol. 86. 1. , speaking of the times of the Messiah, and of a star that shall then appear, it is said
"when that star shall be seen in the world at that time mighty wars shall be stirred up in the world, on all the four sides, ומהימנותא לא ישתכח, "and faith will not be found" among them.'
They seem to regard the first coming of the Messiah: and which was true with respect to the majority of their nation; and the same holds good with regard to his second coming; in the apocrypha it says:
"Nevertheless as coming the tokens, behold, the days shall come, that they which dwell upon earth shall be taken in a great number, and the way of truth shall be hidden, and the land shall be barren of faith.' (2 Esdras 5:1)
And he spake this parable unto certain,.... Or with respect to certain men; having a view to them, in order to expose their pride, vanity, arrogance, and self confidence:
which trusted in themselves that they were righteous; or, as if they were righteous; or because they were so in their own eyes, and in the esteem of others: the ground of their trust and confidence were themselves, their hearts, and the supposed goodness of them, their outward holiness, their moral behaviour, their duties, and good works, their almsdeeds, and religious exercises, their ceremonial observances, and fleshly privileges; on account of which they thought themselves very righteous persons, such as could not fail of being accepted with God, and justified in his sight; whereas there are none righteous in, and of themselves, no, not one. All the descendants of Adam, as such, are sinners, destitute of a righteousness, and filled with all unrighteousness, and are enemies to true righteousness: no man is naturally righteous, nor is he capable of making himself so, by any thing he can do: none are righteous by their obedience to the law of works, for that is imperfect, and cannot justify before God, in whose sight no flesh living can be justified on this account, however righteous they may appear before men, or may be in their own eyes: for this is contrary to God's way of making men righteous, and would disannul the death of Christ, and encourage boasting in men. Such trust and confidence must be very vain, and arise from ignorance; from ignorance of God, of the perfection of his justice, and of the nature of his righteous law; and of themselves, of the impurity of their hearts, and the imperfection of their obedience. These were of the "pharisaical" sort, and of which complexion were the generality of the Jews; and many of these were now standing by Christ, and within the hearing of this parable, and for whose sake it was delivered:
and despised others; or, "every man", as the Syriac and Persic versions read; all the rest of mankind, all but themselves; they made nothing of them, had them in no account; treated them as persons unworthy of the regard of God, and not fit to stand near them, or to be named with them.
Two men went up into the temple to pray, Which is called an house of prayer, Isaiah 56:7 the Jews had a mighty notion of praying in a place of religious worship, as in the temple, or in a synagogue; imagining that their prayers were more acceptable to God, and sooner heard by him in such a place than in private:
"the prayers of the congregation, they sayF21Maimon. Hilch. Tephilla, c. 8. sect. 1, 3. Piske Harosh Beracot, c. 1. art. 7. , are heard always; and though there are sinners among them, the holy; blessed God, does not despise the prayer of many; wherefore, a man ought to join himself with the congregation, and not pray alone, whenever he can pray with that: and let a man go always, morning and evening, to the synagogue; for there is no prayer heard at all times but in the synagogue; and whoever has a synagogue in his city, and does not pray in it with the congregation, is called an ill neighbour. ---A divinity school is greater than a synagogue; and the great wise men, though they had many synagogues in their cities, did not pray but where they studied in the law.'
And they sayF23T. Hieros. Beracot, fol. 8. 4. , that
"he that prays (in the synagogue) is as if he offered a pure offering. ---Says R. Abhu, in the name of R. Abhu, "seek the Lard where he may be found"; where is he to be found? in the synagogues, and in the schools.'
These two men had, doubtless, both of them a notion of the sanctity of the place, and acted according to the prevailing sense of the people. They went up hither, not by consultation, agreement, and appointment; for they were of a different cast from each other; but so it happened. Had they went by consent, there was a rule for themF24Piske Harosh, ib. :
"two men that go to a synagogue to pray, and one has finished his prayer before his neighbour, if he stays for him, his reward is double; and if he does not stay for him, his prayer is not heard.'
And they had rules also for the manner of their going to, and from the place of prayer: when they went thither, they were to go nimbly, in haste, and even run; but when they came back, they were to go very slowly and gentlyF25Piske Harosh, & T. Hieros. Beracot, fol. 9. 1. .
"The commandment (they sayF26Maimon. ib. sect. 2. ) is to run to a synagogue; for it is said, Hosea 6:3 "we shall know, we shall follow on to know the Lord": but when a man comes out of the synagogue, let him not take large steps; but let him walk, little by little, or take short steps.'
How far these rules were complied with by these men, is of no great moment to know; who they were follows:
the one a Pharisee; one of those that trusted in themselves, as righteous, and despised all others, especially publicans and sinners; of these See Gill on Matthew 3:7. This was the strictest sect among the Jews; they were men that prayed, and fasted much, and were great sticklers for the ceremonies of the law, and the traditions of the elders, and did all they did to be seen of men:
and the other a publican; a gatherer of the Roman tax, though by nation a Jew; and therefore such were had in great contempt by the Jews in general; nor would they eat and drink and converse with them; See Gill on Matthew 9:10 and See Gill on Matthew 9:11.
The Pharisee stood,.... Standing was a praying posture; See Gill on Matthew 6:5 nor is this observed, as if it was something amiss: but the sense is, either that he stood in some place of eminence, that he might be seen of others; or he stood in a set, fixed posture, in a very grave and solemn manner, showing great devotion and seriousness; or he stood with great boldness and confidence:
and prayed thus with himself; the phrase, "with himself", may be read either with the word "stood", as it is in the Syriac version; and then the sense is that he stood alone, apart from the publican, at a distance from him, as despising him; and lest he should be polluted by him; see Isaiah 65:4 or with the word "prayed", and does not design internal prayer, which was what the Pharisees did not use; for all they did was to be seen, and heard of men: but the meaning is, that he prayed only with respect to himself; he was wholly intent upon himself; his own self, and the commendation of himself, were the subject of his prayer: his whole dependence in it was on himself; and he was only seeking by it his own glory: he had no regard to the people of God, to aid the saints, nor did he put up one petition for them; nor had he any respect to Christ, the mediator, through whom access is had to God, and acceptance with him; nor to the Holy Spirit for his assistance; and though he addressed himself to God, yet in praise of himself, saying,
God I thank thee: there is no petition in this prayer of his for pardoning grace and mercy; nor larger measures of grace; nor for strength to perform duties, and to hold on to the end; nor for any favour whatever; nor is there any confession of sin in it. So that it scarce deserves the name of a prayer, for in it is only a thanksgiving: indeed, thanksgiving in prayer is right; and had he been a man that had received the grace of God, it would have been right in him to have given thanks to God for it, by which he was made to differ from others: nor would he have been blameworthy, had he thanked God for the good things which he had received from him, or which by his assistance he had done; but nothing of this kind is said by him: he thanks God, in order to exalt himself, and places his righteousness in his own works, and treats all other men in a censorious and disdainful manner; thanking God, or rather blessing himself, saying,
that I am not as other men are; and yet he was as other men, and no better: he was a sinner in Adam, as other men; and a sinner by nature, as others are; and had the same iniquities and corruptions in his heart, as others; and had no more goodness in him than other men, and as far from true real righteousness. Perhaps he means the Gentiles, whom the Jews looked upon as sinners, and the worst of men; and yet they were in no wise better than the Gentiles, as to their state and condition by nature: it was usual to call the Gentiles אחרים, "other men"; which phrase is sometimes explained by "the nations of the world"F1Gloss. in T. Bab. Bava Metzia, fol. 111. 2. ; and sometimes by the "Cuthites", or "Samaritans"F2Gloss. in T. Bab. Sanhedrin, fol. 52. 2. ; See Gill on Luke 5:29. ---He goes on,
extortioners, unjust, adulterers; and yet all these characters belonged to the men of sect: the Pharisees were oppressors of the poor, devoured widows' houses, and extorted money from them, under a pretence of long prayers: they are aptly represented by the unjust steward, in Luke 16:1 and they were au unclean, unchaste, and an adulterous generation of men, Matthew 12:39
or even as this publican; pointing to him at some distance, with great scorn and disdain. This was his prayer, or thanksgiving. It may gratify the curiosity of some to have some other prayers of the Pharisees; and it may be worth while to compare them with this, between which there will appear a pretty deal of likeness.
"R. Nechunia ben Hakkana used to pray, when he went into the school, and when he came out, a short prayer: they said unto him, what is the goodness (or the excellency) of this prayer? he replied to them, when I go in, I pray, that no offence might come by means of me; and when I go out, "I give thanks" for my portion: when I go in, this is what I say, let it be thy good pleasure before thee, O Lord, my God, the God of my fathers, that I may not be angry with my colleagues, nor my colleagues be angry with me; that I may not pronounce that which is pure defiled, and that which is defiled, pure; that I may not forbid that which is lawful, nor pronounce lawful that which is forbidden; and that I may not be found ashamed in this world, and in the world to come: and when I come out, this is what I say; I confess before thee, (or I thank thee) O Lord God, and the God of my fathers, that thou hast given me my portion among those that sit in the schools, and synagogues, and hast not given me my portion in the theatres and shows: for I labour, and they labour; I watch, and they watch; I labour to inherit paradise, and they labour for the pit of corruptionF3T. Hieros. Beracot, fol. 7. 4. Vid. Misna Beracot, c. 4. sect. 2. & Maimon. & Bartenora in ib. .'
And these two prayers the Jews were obliged to recite at their going in, and coming out of the synagogue.
"It is a tradition of R. Juda, saying, three things a man ought to say every day; blessed be thou, שלא עשני גוי, "that thou hast not made me a Gentile"; blessed art thou, that thou hast not made me an unlearned man (or one that is vain and foolish, uncivil and uncultivated); blessed art thou, that hast not made me a womanF4T. Hieros. Beracot, fol. 13. 2. .'
In their prayer booksF5Seder Tephillot, ed. Basil. fol. 2. 2. ed. Amst. fol. 4. 1. , these thanksgivings stand thus:
"blessed art thou, O Lord our God, the King of the world, that thou hast made me an Israelite; (in some books it is, as before, that thou hast not made me a Gentile;) blessed art thou, O Lord our God, the King of the world, that thou hast not made me a servant; blessed art thou, O Lord our God, the King of the world, that thou hast not made me a woman:'
when the women, instead of this last, say:
"blessed art thou, O Lord our God, the King of the world, who has made me as he pleases.'
And very agreeable to one of these benedictions does the Ethiopic version render the prayer of the Pharisee here; "I thank thee, O Lord that thou hast not made me as other men".
I fast twice in the week,.... Not "on the sabbath", as the words may be literally rendered, and as they are in the Vulgate Latin and Ethiopic versions; for the sabbath was not a fasting, but a feasting day with the Jews; for they were obliged to eat three meals, or feasts, on a sabbath day, one in the morning, another at evening, and another at the time of the meat offering: even the poorest man in Israel, who was maintained by alms, was obliged to keep these three feastsF6Maimon. Hilch. Sabbat, c. 30. sect. 9. . It was forbidden a man to fast, until the sixth hour, on a sabbath day; that is, till noonF7T. Hieros. Nedarim, fol. 40. 4. : wherefore, it is a great mistake in JustinF8L. 36. c. 2. and SuetoniusF9Octav. Aug. c. 76. , that the sabbath was kept by the Jews as a fast. But the word is rightly rendered, "in the week"; the whole seven days, or week, were by the Jews commonly called the sabbath; hence, אחד בשבת, "the first of the sabbath", and the second of the sabbath, and the third of the sabbathF11Maimon. Hilch. Mechosre Caphara, c. 2. sect, 8. ; that is, the first, second, and third days of the week. Now the two days in the week on which they fasted were Monday and Thursday, the second and fifth days; on which days the law of Moses, and the book of Esther were read, by the order of EzraF12T. Bab. Bava Kama, fol. 82. 1. Megilla, 31. 1, 2. ; and fasts for the congregation were appointed on those daysF13Maimon. Hilchot Taaniot, c. 1. sect. 5. ; and so a private person, or a single man, as in this instance, took upon him, or chose to fast on the sameF14T. Bab. Taanith, fol. 12. 1. : the reason of this is, by some, said to be, because Moses went up to Mount Sinai on a Thursday, and came down on a MondayF15Godwin Moses & Aaron, l. 1. c. 10. Vid. T. Bab. Sabbat, fol. 88. 1. . But though these men fasted so often, they took care not to hurt themselves; for they allowed themselves to eat in the night till break of day. It is askedF16T. Bab. Taanith, fol. 12. 1. ,
"how long may a man eat and drink, i.e. on a fast day? until the pillar of the morning ascends (day breaks); these are the words of Rabbi (Judah): R. Eliezer ben Simeon says, until cock crowing.'
So that they had not so much reason to boast of these performances: he adds,
I give tithes of all that I possess; not only of what was tithable by the law of Moses, as the produce of his ground; and by the traditions of the elders, as the herbs in his garden, Matthew 23:23 but of every thing he had, which was not required by either of them; upon which he thought himself a very righteous person, and more than a common man: it is askedF17T. Bab. Gittin, fol. 61. 1. ,
"who is a plebeian? (one of the people of the earth, or the common people) whoever does not eat his common food with purity with hands washed; these are the words of R. Meir; but the wise men say, whoever does not tithe his fruit.'
This man would not be thought to be such an one.
And the publican standing afar off,.... Not at the outermost porch, or at the door: for
"a man might not fix his place at the door of the synagogue, but, ירחיק, "he must go afar off", the space of two doors, and then prayF18Piske Harosh Beracot, c. 1. art. 7. Vid. T. Hieros. Beracot, fol. 9. 1. ;'
it may be in the court of the Gentiles, when the Pharisee was in the court of the Israelites; at least he was afar off from him: and indeed, those who came to humble themselves before the Lord, and confess their sins, were obliged to stand at the distance of four cubits one from another, that one might not hear the prayers and confessions of the otherF19Jarchi & Bartenora in Pirke Abot. c. 5. sect. 5. : and it might be, that this poor man might stand at a greater distance than was required, that he might not displease the Pharisee, who, he knew, would resent it, should he stand near him; or rather this was done, to testify the sense he had of his state and condition, and of his unworthiness; as that he was afar off from God, and unworthy to draw nigh unto him, and deserved to be kept at a distance from him for ever. So it is saidF20Tzeror Hammor, fol. 80. 1. of the Israelites, that they trembled at Mount Sinai, and "stood afar off", להורות ענותנו־תאם, "to show their humility": and under a work of the law, and under such a like dispensation was this publican; and therefore
would not so much as lift up his eyes unto heaven: and which, as it was an humble posture he stood in, agrees with the rules the Jews giveF21Maimon. Hilch. Tephilla, c. 5. sect. 4. & Moses Kotsensis Mitzvot Tora, pr. affirm. 19. ;
"the order (or posture) of the body, how is it? when a man stands in prayer he ought to set his feet one by the side of the other, and fix his eyes, למטה, "below", as if he looked to the earth; and his heart must be open above, as if he stood in the heavens; and lay his hands upon his heart, putting the right hand over the left; and must stand as a servant before his master, with trembling, and fear, and dread, and may not put his hands upon his loins.'
And agreeably to this, it is elsewhereF23T. Bab. Yebamot, fol. 105. 2. said,
"he that prays, ought to fix his eyes below, and his heart above.'
And the Jews used to look downward, or shut their eyes, for the sake of attention in prayer; and it was even forbidden them to open their eyes to look upon the wallF24Tzeror Hammor, fol. 25. 3. . This showed in the publican, that the guilt of his sins lay heavy on him; that he could not look up; that shame filled him with blushing; that sorrow caused his countenance to fall; and that fear of divine wrath, and displeasure, possessed him; and that he looked upon himself as unworthy of the smiles of heaven,
but smote upon his breast: pointing at the fountain of his sin; expressing by this action, his sorrow, and repentance for it; and an aversion and abhorrence of himself on account of it, joined with indignation and revenge; and he did this to arouse and stir up all the powers and faculties of his soul, to call upon God. The Persic version renders it, "he fell on his knees, and beat the earth with his head"; taking a sort of revenge on himself for sin:
saying, God be merciful to me a sinner. This is his prayer; a short, but a very full one, and greatly different from that of the Pharisee: in which is a confession that he was a sinner; a sinner in Adam, who had derived a sinful nature from him, being conceived and born in sin; and a sinner by practice, having committed many actual transgressions, attended with aggravating circumstances; a guilty and filthy sinner, a notorious one, deserving of the wrath of God, and the lowest hell: he speaks of himself, as if he was the only sinner in the world; at least, as if there was none like him: and there is in this prayer also a petition; and the object it is put up to, is "God", against whom he had sinned; with whom there is mercy and forgiveness; and who only can forgive sin; and who has promised that he will: and has proclaimed his name, a God, pardoning iniquity, transgression, and sin; and has given instances of his forgiving grace and mercy; and therefore the publican was right in addressing him by confession: the petition he makes to him is, to be "merciful", or "propitious" to him; that is, to show mercy to him, through the propitiary sacrifice of the Messiah, which was typified by the sacrifices under the law: the first thing a sensible sinner wants, is an application of pardoning grace and mercy; and forgiveness springs from mercy; and because the mercy of God is free and abundant, therefore pardon is so: but this is not to be expected from an absolute God, or God out of Christ. God is only propitious in Christ: hence it may be observed, that God pardons none but those to whom he is propitious in his Son; and that he forgives sin upon the foot of a reconciliation, and satisfaction made to his law, and justice, and so pardon is an act of justice, as well as of mercy; and that there is no pardoning mercy but through Christ. The Arabic version renders it, "spare me, because I am a sinner"; see Psalm 25:11.
I tell you that this man,.... The publican that so freely owned himself to be a sinner, and by his carriage acknowledged he was unworthy of any favour; and who was treated with so much contempt by the Pharisee:
went down to his house; from the temple which was built on a mountain,
justified, rather than the other: accounted as a righteous person in the sight of God; justified from all his sins, and accepted by him, when the other was abhorred and neglected. The Syriac and Persic versions, and so Beza's most ancient copy, read, "than the Pharisee", who had such an high opinion of himself, and despised others: not that the Pharisee was justified at all, when the publican really was; but the sense is, that if judgment had been to have been made, and sentence passed according to the then conduct and behaviour of both parties, the publican had greatly the advantage, in the sight of God; an humble demeanour being well pleasing and acceptable to him, when pride, and arrogance, boasting of, and trusting in a man's own righteousness, are abhorred by him;
for every one that exalteth himself, shall be abased, and he that humbleth himself, shall be exalted. This was a proverbial expression, often mentioned by Christ on different occasions, and frequently used by the Jews; See Gill on Matthew 23:12 to which may be added the following passages;
"whoever is of a haughty spirit, at last shall be made lowF25T. Bab. Sota, fol. 5. 1. .'
And again,
"whosoever humbleth himself, the holy blessed God will lift him upF26Zohar in Lev. fol. 39. 1. .'
And they brought unto him also infants,.... As well as grown persons, that were sick, to be healed by him:
that he would touch them; in order, as some learned men think, to cure them of diseases that attended them; for one of the ways by which Christ healed persons, was by touching them; nor do we read of his touching in common for any other purpose, or of persons desiring him to touch them, or theirs, but for this end; in Matthew 19:13 it is read, "that he should put his hands on them"; and so the Arabic and Persic versions here read, in order to pray over them, and bless them: but neither in one place, nor the other, is any mention of their baptism, or of their being brought for such a purpose; nor can it be concluded from hence;
but when his disciples saw it, they rebuked them; the persons that brought the infants; See Gill on Matthew 19:13.
But Jesus called them unto him,.... Not the disciples, as the Ethiopic version reads, nor the persons that brought the children, but the children themselves; for the antecedent to the relative αυτα, "them", can be no other; which shows, that these infants were not new born babes, or children at the breast, but such as were more grown up, since they were capable of being called to, and of coming to Christ:
and said; that is, to the disciples; so the Persic version expresses it:
suffer little children to come unto me, and forbid them not; See Gill on Matthew 19:14.
for of such is the kingdom of God; or "of heaven", as the Syriac version reads, and as in Matthew 19:14 that is, the kingdom of God belongs to such, "who are as these"; or, "like to these": as the Syriac, Arabic, and Persic versions render the words; (, Matthew 19:14.)
Verily I say unto you,...., Christ takes an occasion from hence to teach his disciples humility, and guard them against pride and vanity:
whosoever shall not receive the kingdom of God; the King Messiah, the doctrines of the Gospel, and the ordinances of it, even the whole Gospel dispensation;
as a little child; without prejudice, pride, ambition, and vanity, with meekness, and humility:
shall in no wise enter therein; a very unfit and improper person to be a professor of the Gospel; or to be admitted to Gospel ordinances: or be a member of a Gospel church; or be reckoned a subject of the Messiah's kingdom, which is of a spiritual nature; and as he has not a meetness for, and a right unto the kingdom of glory, he shall never see it, and enjoy it.
And a certain ruler asked him,.... A young man, Matthew 19:20 a ruler among the Jews, a civil magistrate, and a very rich man; he ran after Jesus, and overtook him in the way, as he was going towards Jericho, Mark 10:17
saying, good master; "Rabbi"; or doctor,
what shall I do to inherit eternal life? See Gill on Matthew 19:16.
And Jesus said unto him,.... In answer to his question, beginning with the character he gave him:
why callest thou me good? it being unusual to address men, even their Rabbins, under such a title:
none is good, save one, that is, God: or "but God alone"; as the Vulgate Latin and Arabic versions render it; or, "but the one God", as read the Syriac, Persic, and Ethiopic versions; See Gill on Matthew 19:17.
Thou knowest the commandments,.... The ten commandments given to Moses, and delivered to people; and which they were careful to teach their children; though five are only here mentioned, and not in the order in which they stand: suggesting hereby that these must be kept, or the law must he fulfilled, and satisfaction made for the violation of it, or there can be no inheriting eternal life. The five commandments mentioned are, the seventh, sixth, eighth, ninth, and fifth:
do not commit adultery; do not kill; do not steal; do not bear false witness; honour father and thy mother; See Gill on Matthew 19:17 and See Gill on Mark 10:19.
And he said,.... That is, the ruler said to him, as the Syriac and Ethiopic versions add; "to Jesus", as the Persic version expresses it;
all these have I kept from my youth up; See Gill on Matthew 19:20 where it is added, what lack I yet?
Now when Jesus heard these things,.... That he had kept all these commandments, and that ever since he was a child, and to that very time:
he said unto him, yet lackest thou one thing; not but that he lacked many other things, and even every thing: for he had performed no one thing as it should be: but Christ said, partly in answer to his pert question, "what lack I yet?" and partly by an ironical concession, granting he had kept them all, as he had said, yet one thing was wanting; and chiefly with a view to mortify his pride and vanity:
sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven, and come and follow me; See Gill on Matthew 19:21.
And when he heard this,.... That one thing was wanting, and what that was, which was to part with all his worldly substance, and follow Christ;
he was very sorrowful, for he was very rich; See Gill on Matthew 19:22.
And when Jesus saw that he was very sorrowful,.... As he might, by his looks and gestures; and perceived that he was determined not to part with his possessions, and follow him:
he said to his disciples, how hardly shall they that have riches enter into the kingdom of God! embrace the Gospel, and submit to the ordinances of it; deny themselves, part with their worldly substance for the cause of Christ, and interest of religion. Riches, which should be a reason for, are often a bar unto a profession of Christ, and his Gospel. This is delivered as an affirmation, or by way of assertion; see Gill on Matthew 19:23.
For it is easier for a camel,.... These words were spoken to the disciples again, and were a second address to them, after they had shown astonishment at the former; See Gill on Matthew 19:24 and See Gill on Mark 10:24.
And they that heard it, said, who then can be saved? These were the disciples of Christ, who so said; see Matthew 19:25.
And he said,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it:
the things which are impossible with men, are possible with God; See Gill on Matthew 19:26.
Then Peter said,.... "To him", as the Syriac and Arabic versions add; that is, to the Lord Jesus, as the Ethiopic version expresses it; who was always the most forward to speak on any occasion: he observing what was required of the young man, and how unwilling he was to comply with it, and the difficulty in every rich man's way of entrance into the kingdom of God, spoke as follows;
lo, we have left all: the Arabic version reads, "all ours"; all we had, our friends, trades, and worldly substance;
and followed thee: in Matthew 19:27 it is added, "what shall we have therefore"; referring to the promise of Christ, to the young man, that should he sell all he had, and give it to the poor, he should have treasure in heaven; See Gill on Matthew 19:27.
And he said unto them,.... To his disciples, as the Ethiopic version reads; though the Syriac and Persic versions read, "and Jesus said to him"; that is, to Peter; he particularly replied to him:
verily I say unto you, there is no man: not only you shall have peculiar honour done you, as to sit on thrones, and judge the twelve tribes of Israel; but there is not a single person of a more private character,
that hath left house, or "houses", as read the Syriac and Persic versions;
or parents, or brethren, or wife, or children, for the kingdom of God's sake: that is, for Christ's sake, and for the sake of his Gospel, as the other evangelists have it; and which teaches us how to understand the kingdom of God here, and elsewhere.
Who shall not receive manifold more in this present time,.... Not more houses, parents, brethren, &c. but that which is abundantly preferable to them; such comfort, peace, satisfaction, and pleasure, as are not to be found in such enjoyments:
and in the world to come life everlasting; which was what the young man was desirous of inheriting, Luke 18:18.
Then he took unto him the twelve,.... His twelve disciples, as the Ethiopic version expresses it; he took them aside from the rest of the company, as they were travelling on the road, and privately delivered to them, what follows; see Matthew 20:17
and said unto them, behold, we go up to Jerusalem; to the feast of the passover, which was drawing near, and the last Christ was to eat with his disciples, the time of his sufferings, and death, being now at hand; and of which he thought fit to give his disciples notice: and therefore he called them aside, and in a private manner, told them,
that all things that are written by the prophets, concerning the son of man, shall be accomplished; particularly, Psalm 2:1 Psalm 22:6 for to these the following things have respect.
For he shall be delivered unto the Gentiles,.... As he was by the chief priests, Scribes, and elders, to Pilate, the Roman governor, and by him to the soldiers:
and shall be mocked; as he was by the latter, when they crowned him with thorns, arrayed him in a purple robe, and put a reed into his hand, and bowed the knee to him, saying, hail king of the Jews; and likewise by the Jews when he hung upon the cross:
and spitefully entreated. The Syriac and Persic versions leave out this clause here, and read it the next verse. It may regard the injuries done him, the abuses and affronts he received, both by words and blows:
and spitted on; as he was both by officers in the high priest's palace, and by the Roman soldiers in Pilate's hall; see Isaiah 50:6.
And they shall scourge him,.... As he was by Pilate's order, before he was crucified:
and put him to death; a shameful, and a painful one, the death of the cross:
and the third day he shall rise again; as he accordingly did.
And they understood none of these things,.... "Not one of them", as the Syriac and Persic versions render it; every article of his sufferings and death were unintelligible by them; they knew not how to understand him in any one point: or how to reconcile these things to the notions they had entertained of the temporal grandeur, and glory, of the Messiah, and his kingdom; and which shows their great ignorance of the prophecies of the Old Testament concerning these things.
And this saying, or "thing"; for it answers to the Hebrew word דבר, which signifies any affair, or matter, as well as a word, or saying: and so here, the whole of this affair
was hid from them; unless it should have a peculiar regard to that part of it, which expresses his resurrection from the dead; see Mark 9:10 or the delivery of him to the Gentiles, Luke 9:44
neither knew they the things which were spoken; the meaning of them. The Ethiopic version leaves out this, and puts the former clause, by way of question, "and he said unto them, and is this saying hid from you?"
And it came to pass that as he was come nigh unto Jericho,.... Which lay in his way to Jerusalem;
a certain blind man sat by the way side begging: this was not blind Bartimaeus, nor his companion, for they were cured by Christ as he went out of Jericho; but this man before he came to it; for we afterwards read of his entrance into, and passing through Jericho, Luke 19:1 though much the same things are related in this account, as in that of the other two blind men; See Gill on Matthew 20:30.
And hearing the multitude pass by,.... Their "voice", as the Syriac version expresses it; the noise of their feet, and especially of their tongues;
he asked what it meant? what was the meaning of this concourse of people, and of this clamorous noise; or, as the Syriac version reads, "who it should be?" what person of note was passing by, that there was such a multitude after him? to which the answer best agrees.
And they told him, that Jesus of Nazareth passeth by. Some of the company answered him, that Jesus, the prophet of Nazareth, so much talked of, and said to be the Messiah, who was become so famous for his doctrines and miracles, for healing diseases, and dispossessing devils, was just "then" passing by; and this occasioned the noise and clamour.
And he cried, saying, Jesus thou son of David,.... Believing him, at once, to be the Messiah; whence he calls him the son of David, which was a character and title of the Messiah, well known to the Jews; See Gill on Matthew 1:1 and therefore immediately called out unto him, being willing to take that opportunity as he passed, and whilst he was within hearing, to make his suit to him for his sight:
saying, have mercy on me: a poor, blind, and miserable creature, and restore me to my sight, which will be an act of singular mercy, and goodness, and will always be gratefully owned as such.
And they that went before,.... In the company that preceded Christ; for he, as yet, was not come right over against the blind man:
rebuked him that he should hold his peace; being not well pleased that he should call him the son of David, which was acknowledging him to be the Messiah; or that he might not be troublesome to Christ, and retard his journey:
but he cried so much the more, thou son of David, have mercy on me; he neither dropped the character of Christ, nor his request to him; but called out more loudly, and with greater vehemence, earnestness, and importunity: so persons sensible of their need of Christ, and of his worth, excellency, and ability, are not to be discouraged from an application to him, by whatsoever they meet with from men, or devils.
And Jesus stood,.... He stood still; he made a full stop, and went no further, when, it is very likely, he was just over against him:
and commanded him to be brought unto him; either by the disciples, or by some of the multitude:
and when he was come near he asked him; the following question.
Saying, what wilt thou that I shall do unto thee?.... Is it alms thou askest? or is it thy sight thou wouldst have restored?
and he said, Lord, that I may receive my sight; this he chose, this was his request, and what he cried so vehemently for; and which he believed Christ, the son of David, was able to do for him.
And Jesus said unto him, receive thy sight,.... Be it to thee as thou desirest, look up and see: thus by a word speaking, and power going along with it, without making use of any means, he fulfilled his desire.
Thy faith hath saved thee; or has obtained salvation for thee, a temporal salvation; and it may be also a spiritual and an eternal one: for that is the concern faith has in salvation; it is the means of obtaining and enjoying it: Christ, the object of faith, is the author of it.
And immediately he received his sight,.... As soon as ever the word was gone out of Christ's mouth, virtue went forth from him, and cured the man of his blindness; his eyes were at once opened, and he saw as other men;
and followed him; his kind benefactor, with a grateful sense of his goodness, with strong affection for him, and faith in him;
glorifying God, who had sent such a Saviour to him; who had wrought such a wonderful miracle for him: for he was sensible that none but God could do this.
And all the people, when they saw it; what was done, how that the man they just before saw was blind, and begging by the way side, now had his sight restored to him, in an instant, and was following Jesus, in the crowd, along with them:
gave praise unto God; or, as Beza's most ancient copy reads, "glory"; they ascribed the glory to God, and praised his name, that he had raised up the Messiah among them; of which this was a clear proof, inasmuch as the eyes of the blind were opened, according to Isaiah 35:5.