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We know that perseverance in prayer is a rare and difficult attainment; and it is a manifestation of our unbelief that, when our first prayers are not successful, we immediately throw away not only hope, but all the ardor of prayer. But it is an undoubted evidence of our Faith, if we are disappointed of our wish, and yet do not lose courage. Most properly, therefore, does Christ recommend to his disciples to persevere in praying.
The parable which he employs, though apparently harsh, was admirably fitted to instruct his disciples, that they ought to be importunate in their prayers to God the Father, till they at length draw from him what He would otherwise appear to be unwilling to give. Not that by our prayers we gain a victory over God, and bend him slowly and reluctantly to compassion, but because the actual facts do not all at once make it evident that he graciously listens to our prayers. In the parable Christ describes to us a widow, who obtained what she wanted from an unjust and cruel judge, because she did not cease to make earnest demands. The leading truth conveyed is, that God does not all at once grant assistance to his people, because he chooses to be, as it were, wearied out by prayers; and that, however wretched and despicable may be the condition of those who pray to him, yet if they do not desist from the uninterrupted exercise of prayer, he will at length regard them and relieve their necessities.
The parties between whom the comparison is drawn are, indeed, by no means equal; for there is a wide difference between a wicked and cruel man and God, who is naturally inclined to mercy. But Christ intended to assure believers that they have no reason to fear lest their persevering entreaties to the Father of mercy should be refused, since by importunate supplication they prevail on men who are given to cruelty. The wicked and iron-hearted judge could not avoid yielding at length, though reluctantly, to the earnest solicitations of the widow: how then shall the prayers of believers, when perseveringly maintained, be without effect? If exhaustion and weakness are felt by us when we give way after a slight exertion, or if the ardor of prayer languishes because God appears to lend a deaf ear, let us rest assured of our ultimate success, though it may not be immediately apparent. Entertaining this conviction, let us contend against our impatience, so that the long delay may not induce us to discontinue our prayers.
7. And shall not God avenge his elect? That judge, whom Christ has described to us as altogether desperate, as not only hardened against the contemplation of God, but so entirely devoid of shame, that he had no anxiety about his reputation, at length opened his eyes to the distresses of the widow We have no reason to doubt that believers will derive, at least, equal advantage from their prayers, provided they do not cease to plead earnestly with God. Yet it must be observed that, while Christ applies the parable to his subject, he does not make God to resemble a wicked and cruel judge, but points out a very different reason why those who believe in him are kept long in suspense, and why he does not actually and at once stretch out his hand to them: it is because he forbears If at any time God winks at the injuries done to us longer than we would wish, let us know that this is done with a fatherly intention—to train us to patience. A temporary overlooking of crimes is very different from allowing them to remain for ever unpunished. The promise which he makes, that God will speedily avenge them, must be referred to his providence; for our hasty tempers and carnal apprehension lead us to conclude that he does not come quickly enough to grant relief. But if we could penetrate into his design, we would learn that his assistance is always ready and seasonable, as the case demands, and is not delayed for a single moment, but comes at the exact time.
But it is asked, How does Christ instruct his disciples to seek vengeance, while he exhorts them on another occasion, pray for those who injure and persecute you, (Matthew 5:44.) I reply: what Christ says here about vengeance does not at all interfere with his former doctrine. God declares that he will avenge believers, not for the purpose of giving a loose rein to their carnal affections, but in order to convince them that their salvation is dear and precious in his sight, and in this manner to induce them to rely on his protection. If, laying aside hatred, pure and free from every wicked desire of revenge, and influenced by proper and well-regulated dispositions, they implore divine assistance, it will be a lawful and holy wish, and God himself will listen to it. But as nothing is more difficult than to divest ourselves of sinful affections, if we would offer pure and sincere prayers, we must ask the Lord to guide and direct our hearts by his Spirit. Then shall we lawfully call on God to be our avenger, and he will answer our prayers.
8. When the Son of man shall come. By these words Christ informs us that there will be no reason to wonder if men shall afterwards sink under their calamities: it will be because they neglect the true remedy. He intended to obviate an offense which we are daily apt to take, when we see all things in shameful confusion. Treachery, cruelty, imposture, deceit, and violence, abound on every hand; there is no regard to justice, and no shame; the poor groan under their oppressors; the innocent are abused or insulted; while God appears to be asleep in heaven. This is the reason why the flesh imagines that the government of fortune is blind. But Christ here reminds us that men are justly deprived of heavenly aid, on which they have neither knowledge nor inclination to place reliance. They who do nothing but murmur against the Lord in their hearts, and who allow no place for his providence, cannot reasonably expect that the Lord will assist them.
Shall he find faith on the earth? Christ expressly foretells that, from his ascension to heaven till his return, unbelievers will abound; meaning by these words that, if the Redeemer does not so speedily appear, the blame of the delay will attach to men, because there will be almost none to look for him. Would that we did not behold so manifest a fulfillment of this prediction! But experience proves that though the world is oppressed and overwhelmed by a huge mass of calamities, there are few indeed in whom the least spark of faith can be discerned. Others understand the word faith to denote uprightness, but the former meaning is more agreeable to the context.
Christ now gives directions about another virtue, which is necessary to acceptable prayer. Believers must not come into the presence of God but with humility and abasement. No disease is more dangerous than arrogance; and yet all have it so deeply fixed in the marrow of their bones, that it can scarcely be removed or extirpated by any remedy. It is no doubt strange that men should be so mad as to venture to raise their crests against God, and to plead their own merits before him. Though men are carried away by their ambition, yet when we come into the presence of God, all presumption ought to be laid aside; and yet every man thinks that he has sufficiently humbled himself, if he only presents a hypocritical prayer for forgiveness. Hence we infer that this warning which our Lord gives was far from being unnecessary.
There are two faults at which Christ glances, and which he intended to condemn, — wicked confidence in ourselves, and the pride of despising brethren, the one of which springs out of the other. It is impossible that he who deceives himself with vain confidence should not lift himself up above his brethren. Nor is it wonderful that it should be so; for how should that man not despise his equals, who vaunts against God himself? Every man that is puffed up with self-confidence carries on open war with God, to whom we cannot be reconciled in any other way than by denial of ourselves; that is, by laying aside all confidence in our own virtue and righteousness, and relying on his mercy alone.
10. Two men went up. Christ makes a comparison between the two men, both of whom, by going up to pray, seem to manifest the same ardor of piety, while yet they are exceedingly unlike. The Pharisee, possessing outward sanctity, approaches to God with a commendation which he pronounces on his whole life, and as if he had an undoubted right to offer the sacrifice of praise. The publican, on the other hand, as if he had been some outcast, and knew that he was unworthy to approach, presents himself with trembling and with humble confession. Christ affirms that the Pharisee was rejected, and that the prayers of the publican were acceptable to God. The reasons why the Pharisee was rejected are stated to be these two: he trusted in himself that he was righteous, and despised others
11. God, I thank thee. And yet he is not blamed for boasting of the strength of his free-will, but for trusting that God was reconciled to him by the merits of his works. For this thanksgiving, which is presented exclusively in his own name, does not at all imply that he boasted of his own virtue, as if he had obtained righteousness from himself, or merited any thing by his own industry. On the contrary, he ascribes it to the grace of God that he is righteous. Now though his thanksgiving to God implies an acknowledgment, that all the good works which he possessed were purely the gift of God, yet as he places reliance on works, and prefers himself to others, himself and his prayer are alike rejected. Hence we infer that men are not truly and properly humbled, though they are convinced that they can do nothing, unless they likewise distrust the merits of works, and learn to place their salvation in the undeserved goodness of God, so as to rest upon it all their confidence.
This is a remarkable passage; for some think it enough if they take from man the glory of good works, so far as they are the gifts of the Holy Spirit; and accordingly they admit that we are justified freely, because God finds in us no righteousness but what he bestowed. But Christ goes farther, not only ascribing to the grace of the Spirit the power of acting aright, but stripping us of all confidence in works; for the Pharisee is not blamed on the ground of claiming for himself what belongs to God, but because he trusts to his works, that God will be reconciled to him, because he deserves it. Let us therefore know that, though a man may ascribe to God the praise of works, yet if he imagines the righteousness of those works to be the cause of his salvation, or rests upon it, he is condemned for wicked arrogance. And observe, that he is not charged with the vainglorious ambition of those who indulge in boasting before men, while they are inwardly conscious of their own wickedness, but is charged with concealed hypocrisy; for he is not said to have been the herald of his own praises, but to have prayed silently within himself. Though he did not proclaim aloud the honor of his own righteousness, his internal pride was abominable in the sight of God. His boasting consists of two parts: first, he acquits himself of that guilt in which all men are involved; and, secondly, he brings forward his virtues. He asserts that he is not as other men, because he is not chargeable with crimes which everywhere prevail in the world.
12. I fast twice in the week, I give tithes of all that I possess. This is equivalent to saying that he performed more than the law required; just as the Popish monks talk loftily of their works of supererogation, as if they found no great difficulty in fulfilling the law of God. It must be admitted that each of us, according to the measure of the virtues which God has bestowed upon him, is the more strongly bound to thank the Author of them; and that it is an exercise of holy meditation for each of us to ponder on the benefits which he has received, so as not to bury in ingratitude the kindness of God. But there are two things here that must be observed: we must not swell with confidence, as if we had satisfied God; and, next, we must not look down with disdainful contempt upon our brethren. In both respects the Pharisee erred; for, by falsely claiming righteousness for himself, he left nothing to the mercy of God; and, next, he despised all others in comparison of himself. And, indeed, that thanksgiving would not have been disapproved by Christ, if it had not labored under these two defects; (328) but as the proud hypocrite, by winking at his sins, met the justice of God with a pretense of complete and perfect righteousness, his wicked and detestable hardihood could not but make him fall. For the only hope of the godly, so long as they labor under the weakness of the flesh, is, after acknowledging what is good in them, (329) to betake themselves to the mercy of God alone, and to rest their salvation on prayer for forgiveness. (330)
But it may be asked, how did this man, who was blinded by wicked pride, maintain such sanctity of life; for such integrity proceeds only from the Spirit of God, who, we are certain, does not reign in hypocrites? I reply: he trusted only to outward appearance, as if the hidden and inward uncleanness of the heart would not be taken into the account. Though he was full of wicked desires within, yet as he looks only at the appearance, he boldly maintains his innocence.
Our Lord does not, indeed, accuse him of vanity, in falsely claiming for himself what he does not possess; but it ought to be believed that no man is pure from extortion, injustice, uncleanness, and other vices, unless he is governed by the Spirit of God.
The word Sabbath ( σάββατον) denotes in this passage, as in many others, a week But God never enjoined in the Law that his servants should fast every week; so that this fasting and the tithes were voluntary exercises beyond the prescriptions of the Law. (331)
(328) “ Si ces deux vices n’y estoyent, qui gastent tout;” — “if those two faults had not been in it, which spoil the whole.”
(329) “ Apres avoir recognu le bien qui est en eux par la grace de Dieu;” — “after having acknowledged the good that is in them by the grace of God.”
(330) “ Et mettre leur salut en la confession de leurs pechez, et remission d’iceux;” — “and to place their salvation in the confession of their sins, and forgiveness of them.”
(331) “ Estoyent des exercises volontaires, et inventez a plaisir;” — “were voluntary exercises, and invented at pleasure.”
13. The publican standing at a distance. Here Christ did not intend to lay down a general rule, as if it were necessary, whenever we pray, to cast down our eyes to the ground. He merely describes the tokens of humility, which alone he recommends to his disciples. Now humility lies in not refusing to acknowledge our sins, but condemning ourselves, and thus anticipating the judgment of God; and, with the view of being reconciled to God, in making an honest confession of guilt. Such, too, is the cause of that shame which always accompanies repentance; for Christ insists chiefly on this point, that the publican sincerely acknowledged himself to be miserable and lost, and fled to the mercy of God. Though he is a sinner, he trusts to a free pardon, and hopes that God will be gracious to him. In a word, in order to obtain favor, he owns that he does not deserve it. And, certainly, since it is the forgiveness of sins that alone reconciles God to us, (332) we must begin with this, if we desire that he would accept our prayers. He who acknowledges that he is guilty and convicted, and then proceeds to implore pardon, disavows all confidence in works; and Christ’s object was to show that God will not be gracious to any but those who betake themselves with trembling to his mercy alone. (333)
(332) “ Qui nous rende agreables a Dieu;” — “which renders us acceptable to God.”
(333) “ Qui tremblans a cause d’un vray sentiment de leur pechez, recourront a sa seule misericorde;” —”who, trembling on account of a true conviction of their sins, shall have recourse to his mercy alone.”
14. This man went down justified. The comparison is not exact; for Christ does not merely assign to the publican a certain degree of superiority, as if righteousness had belonged alike to both, but means that the publican was accepted by God, while the Pharisee was totally rejected. And this passage shows plainly what is the strict meaning of the word justified: it means, to stand before God as if we were righteous. For it is not said that the publican was justified, because he suddenly acquired some new quality, but that he obtained grace, because his guilt was blotted out, and his sins were washed away. Hence it follows, that righteousness consists in the forgiveness of sins. As the virtues of the Pharisee were defiled and polluted by unfounded confidence, so that his integrity, which deserved commendation before the world, was of no value in the sight of God; so the publican, relying on no merits of works, obtained righteousness solely by imploring pardon, (334) because he had no other ground of hope than the pure mercy of God.
But it may be thought absurd, that all should be reduced to the same level, since the purity of saints is widely different from that of the publican I reply: whatever proficiency any man may have made in the worship of God and in true holiness, yet if he consider how far he is still deficient, there is no other form of prayer which he can properly use than to begin with the acknowledgment of guilt; for though some are more, and others less, yet all are universally guilty. We cannot doubt, therefore, that Christ now lays down a rule for all to this effect, that God will not be pacified towards us, unless we distrust works, and pray that we may be freely reconciled. And, indeed, the Papists are compelled to acknowledge this in part, but immediately afterwards they debase this doctrine by a wicked invention. They admit that all need the remedy of forgiveness, because no man is perfect; but they first intoxicate wretched men with reliance on what they call imperfect righteousness, and next add satisfactions, in order to blot out their guilt. But our faith needs no other support than this, that God has accepted us, not because we deserved it, but because he does not impute our sins.
(334) “ Seulement en confessant sa faute, et demandant pardon;”— “solely by confessing his faults and asking pardon.”
. And they understood none of these things. What stupidity was this, not to understand what Christ said to them in a plain and familiar manner, on a subject not too lofty or intricate, but of which they had, at their own suggestion, entertained some suspicion! But it is proper also to bear in mind — what I have formerly observed — the reason why they were held in such gross ignorance, which was, that they had formed the expectation of a joyful and prosperous advancement, and therefore reckoned it to be in the highest degree absurd, that Christ should be ignominiously crucified. Hence we infer with what madness the minds of men are seized through a false imagination; and therefore we ought to be the more careful not to yield to any foolish thoughts, and shut our eyes against the light.
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Calvin, John. "Commentary on Luke 18". "Calvin's Commentary on the Bible". https://www.studylight.org/
the Week of Proper 20 / Ordinary 25