Luke 18 Luke 18:1–8 The parable of the unjust judge and the importunate widow. Luke 18:9–14 The parable of the Pharisee and publican. Luke 18:15–17 Christ’s tenderness to the little children that were brought unto him. Luke 18:18–23 He teacheth a ruler how to attain eternal life.

This duty of praying always is inculcated to us several times in the Epistles, as may appear from those texts quoted in the margin, which we must not interpret as an obligation upon us to be always upon our knees praying; for thus our obedience to it would be inconsistent with our obedience to…

We have here the parable, and the interpretation thereof, both, Luke 18:1, in the proparabole, or the words immediately going before it, and also in an epiparabole, or some words following it, which sufficiently explain our Saviour’s scope and intention in it, viz.

By the term certain, or some, he unquestionably understandeth the Pharisees and their disciples, who (as we have all along in the history of the Gospel observed) were a generation of men who were eminently guilty both of a boasting of themselves, and a scorning and despising all others.

Who these Pharisees, and who the Publicans, were we have had frequent occasions before to tell. The temple stood upon a hill, therefore they are said to ascend, or go up.

From hence we may observe that thanksgiving is a part of prayer. It is said he prayed, yet we read not of any one petition he put up. His standing while he prayed is not to be found fault with, (that was a usual posture used by persons praying), unless the Pharisee made choice of it for…

Twice in the sabbath, saith the Greek, but that is ordinary, to denominate the days of the week from the sabbath; the meaning is, twice between sabbath and sabbath.

Those who fancy the publican stood afar off from the Pharisee, because the Pharisees would suffer none but those of their sect, at least none that were under such a notoriety of disrepute as the publicans generally were, to come near them, suppose him to have been a Jew (which is not impossible):…

Justified η εχεινος, we translate, rather than the other; not that the other was at all justified by God; the other was justified by himself only, and those of his party. The publican was justified by God. It followeth, for every one that exalteth himself shall be abased, & c.

See Poole on “Matt. 19:13”, and following verses to Matt. 19:15, See Poole on “Mark 10:13”, and following verses to Mark 10:16, where we before met with this piece of history.

We have met with this story at large, Matt. 19:16–26; and with (if not the same) very like to it. Mark 10:17–27. See Poole on “Matt. 19:16”, and following verses to Matt. 19:26. See Poole on “Mark 10:17”, and following verses to Mark 10:17. The history is of great use to us. 1.

See Poole on “Matt. 19:27” and following verses to Matt. 19:30, See Poole on “Mark 10:28” and following verses to Mark 10:30. The difficulty is only to reconcile Luke 18:30 to God’s providences.

We shall afterward, in the history of our Saviour’s passion, see all these things exactly fulfilled, and our Lord here assures his disciples, that it was but in accomplishment of all that was prophesied concerning the Messiah; nor was it any more than he had told them, Luke 9:22, and again, Luke…

This blind man was Bartimaeus, the son of Timaeus, as Mark tells us, Mark 10:46. Matthew mentions two, the other two evangelists but one, as being more famous, either upon his own or his father’s account.

See Poole on “Matt. 20:30”, and following verses to Matt. 20:34, See Poole on “Mark 10:46”, and following verses to Mark 10:52, where this whole history is more fully opened.