Annotations Upon the New Testament, Luke · Chapter 18
CHAP. XVIII.
Verse 1. THat men ought alwayes to pray, and not to faint] Most firm Arguments are drawn from the scope of a Parable,Hinc Heretici, dicti Euchitae volebant semper orare, nec unquam ma…ibus laborare▪ sed stultè. Scriptum est enim: si quis non vult operari, nec manducet. 2 Thes. 2.10. Dico ereo foreign semper hic idem esse quod sedulo, perseveranter, diligenter, assiduè, unde explicans subdit & non deficere. Graeci foreign, id est, non defatigari. Cornel. à …ap. Haec parabola sumitur à dissimili sicuti plures hujusmodi in Evangelio inveniuntur, non Iudex iniquus cum Deo, sed perseverantia viduae in instando, cum nostra constantia in precibus conferri debet. Polyc Lyser. although not from the parts of it. For which very cause in all the Parables of Christ, we see the scope is signified either in the precedent or subsequent words; as in this Parable in the precedent words, in Luke 16.9. In the following words. Rainold de lib. Apoc. praelect. 163.
Christ propounds this Parable, to t…ach us to be constant and earnest in Prayer, saith Mr. Perkins, see v. 5. To pray alwayes here is not to faint in prayer, see Grotius.
Vers. 3. Avenge me of mine adversary] Or free and defend me from mine adversary, which either hath taken away mine i…heritance, or some of my goods, or otherwise injured mee. The Greek word foreign here doth not properly signifie, (saith Novarinus) to revenge, but to free and deliver from evill; which may be done without any revenge.
Vers. 4.5. He beares the widdow, not from feare of God, nor out of commiseration toward her afflicted, nor because she had a just cause, which a just Judge ought to regard. But there are other reasons. 1. Because she is troublesome to mee, as if he should say, I would be freed from the clamours of that importunate woman. 2ly. Lest by her continuall comming,foreign, ad verb…m est obtundere, at obtundere Latin…s est ad fastidium aliquid repetere. Teretius: obtundis ametsi intelligo. Bene ergo sensum expressit Syrus, molesta sit mihi, & Arabs, vexet me. in Grot. Vide Bezam & Piscat. Syrus vertit, Ne mihi molestiam omni tempore exhibeat. Arabicus, Ne semper ad molestandum me veniat. See ver. 7. Beare l…ng with them] That is, the wicked. she weary him weary mee] word for word, beate me down with her blowes, and it is a metaphore taken from Wrestlers, who beate their adversaries with their fists or clubs, so do they that are importunate beate the Judges eares with their crying out, even as it were with blows. Vide Brugensem. If the unwearied prayer of a Widow, hath extorted an equall sentence from an unjust Judge; what may not the godly hope from God?
Vers. 8. I tell you that he will avenge them speedily] That is, in his owne time; speedily in regard 1. Of God.Tempore congruo & opportuno. Jansen. 2. Eternity. 3. The wicked.
Shall he find faith on earth] That is a godly man that will beleeve his truth.
Vers. 10. To pray] That is, foreign here, as also elsewhere in Scripture, to do all that which belonged to the worship of God, and was finished in the Temple.
Polyc. Lyser.Vers. 11. Prayed thus with himself aConvenit Pharisaeorum nomini qui se gregatus est. Cameron.] Leaving the Publican a far off behind him as impure. God I thank the… that I am not as other men are bPro tribus rebus debet homo (Robbinus) quotidiè Deum benedicere; Benedictus q…òd me non fecerit gentilem, infidelem▪ Benedictus quòd me non fecerit plebei…m; Benedictus quòd me non fecerit multerem, ex hac scaturigine emanavit oratio …a Pharisaica. buxtorf. in Florilegio Hebraico. p 32.33.] He begins with thanksgiving, he had nothing of confession for himselfe. He pleades his negative righteousnesse, he was no extortioner, and stands on his comparative goodnesse, not as this Publican.
Vers. 12. I fast twice in the weeke] Thursday, because Moses on that day went up to Mount Sinay: Monday, because then he came down. Drusius. He hath his positive righteousnesse of both Tables; here he speakes of his fasting, the duties of the first Table: and for the second Table, he paid tithes.
Vers. 13. God be mercifull to me a sinner] Oravit paucis sed affectu multo. Bucer. Here were few words, but much zeale and matter.
Ver. 16. Suffer little children to come unto me and forbid them not] It is not spoken of Children in disposition, that is, such as are humble and meeke (as some would evade) but in age, Christ took them into his armes.
For of such is the kingdom of God] Christ speakes not of these very children only, but of such, this is a standing rule; by the Kindome of God he means the visible Church, Mat. 8.12. and 16.19. that is, these have a right and title to the privileges of the visible Church.
Vers. 19. Why callest thou me good? none is good save one, Jansen. None good but God] Ex se & independenter, alij participativè.that is God] Christ answered to his mind, who thought Christ to be a meere man, so Basil, Ambrose, Ierome, Chrysostome. By that answer Christ hath taught us when we are commended, to turn our own commendations upon God.
Ver. 25. It is easier for a Camell to go through a needles eye] Whether a Camell, or a Cable Rope be understood, in the impossibility there is no difference,Calvin would rather have it a cable rope, but Beza, Marlorate, Aretius, Piscator, Chamier interpret it of the Camell. but something in the proportion, for a rope is liker to a thread than a Camel, but simply to draw a thick Rope through a needles eye is impossible. For the Needle, some think by that is understood a certaine gate in Ierusalem, which was so narrow, that the Camels could not (except their burthens were taken away, and they bowed their backs) passe through it.
Rich man] Not so much from possession as affection; it is impossible for them to be saved in sensu composito, difficult in a divided sense; because they ought to be first changed, mutation cannot be easily done but by grace and power alone.
Ver. 34. And they understood none of these things] It is a thing certainely worthy of admiration, that the Disciples understand none of these things, when this is not the first, but at the least the fifth or sixth time that Christ spake of the same matter: Moreover, all things were so plaine and evident, that a boy of seven yeares might understand.
Ver. 36. And hearing the multitude passe by, he asked what it meant] Blind men, because they want eyes, are curious in enquiring.Polyc. Lyser.
Vers. 38. Thou Son of David have mercy on me] Without doubt he heard in the Synagogue, Esay 35.5. that when the Messias the Son of David should come the eyes of the blind should be opened. He heard also by common fame that this Jesus restored sight to other blind persons.Polyc. Lyser. Son of David] which Epithete was anciently and at that time given to the Messiah. He confesseth him to be God when he saith, have mercy on me: man while he calls him the son of David; and for his Office, he confesseth him to bee Iesus the Saviour.
Vers. 23. That I may receive my sight] foreign, These words sound as if this blind man had not been borne blind, but was made so by accident or some disease, therefore he desires the receiving of his sight lost.Polyc. Lyser.