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To the end that men ought [προς το δειν] . Lit., with reference to its being necessary always to pray, etc.
Faint [εγκακειν] . To turn coward or lose heart.
Regarded [εντρεπομενος] . See on Matthew 21:37.
Avenge [εκδικησον] . The word is too strong. It means do me justice. See on Romans 12:19.
Lest by her continual coming she weary me [ινα μη εις τελος ερχομενη υπωπιαζη με] . Eijv telov, lit., unto the end, may mean continually; but weary or wear out for uJpwpiazh is more than doubtful. That word is from uJpwpion, the part of the face under the eyes, and means to strike under the eye; to give one a black eye. It is used only once again, by Paul, 1 Corinthians 9:27, and in its literal sense : "I buffet my body;" treat it as the boxer does his adversary. The more literal sense of this word, and of eijv telov, in the end, or finally, give a sound and much livelier meaning here. "Lest at last she come and assault me." So Goebel and Meyer, and so Wyc., "Lest at the last she, coming, strangle me;" and Tynd., "Lest at the last she come and rail on me." The judge fears lest importunity may culminate in personal violence. Perhaps, also, as Goebel suggests, he intentionally exaggerates his fear.
The unjust judge. Lit., the judge of injustice. See on ch. Luke 16:8.
And shall not God. The emphasis is on God. In the Greek order, "and God, shall he not," etc.
Though he bear long with them. A very different passage, and interpretations vary greatly.
(1.) The verb makroqumew means to be long - suffering, or to endure patiently. Such is its usual rendering in the New Testament.
(2.) Them [αυτοις] refers not to the persecutors of God 's elect, but to the elect themselves. The Rev. cuts the knot by the most literal of renderings : "and he is long - suffering over [επι] them."
(3.) The secondary meaning of restraining or delaying may fairly be deduced from the verb, and explained either (a) of delaying punishment, or (b) of delaying sympathy or help.
The Am. Rev. adopts the former, and throws the sentence into the form of a question : "And is he slow to punish on their behalf" [επ αυτοις] ? I venture to suggest the following : Kai not infrequently has the sense of yet, or and yet. So Euripides : "Thou are Jove - born, and yet [και] thy utterance is unjust" (" Helena, "1147). Aristophanes :" O crown, depart, and joy go with thee : yet [και] I part from thee unwillingly "(" Knights," 1249). So John 9:30 : "Ye know not from whence he is, and yet [και] he hath opened my eyes." John 16:32 : "Ye shall leave me alone, and yet [και] I am not alone," etc. Render, then, "Shall not God avenge his own elect, which cry unto him day and night; yet he delayeth help on their behalf," even as the unjust judge delayed to avenge the widow ? Surely he will, and that ere long. This rendering, instead of contrasting God with the judge, carries out the parallel. The judge delays through indifference. God delays also, or seems to delay, in order to try his children 's faith, or because his purpose is not ripe; but he, too, will do justice to the suppliant. Tynd., Yea, though he defer them.
"He hides himself so wondrously, As though there were no God; He is least seen when all the powers Of ill are most abroad. O there is less to try our faith, In our mysterious creed, Than in the godless look of earth In these our hours of need. It is not so, but so it looks; And we lose courage then; And doubts will come if God hath kept His promises to men."
Nevertheless. Notwithstanding God is certain to vindicate, will the Son of man find on earth a persistence in faith answering to the widow 's?
Despised [εξουθενουντας] . Lit., made nothing of. Rev., set at nought. Others [τους λοιπους] . The expression is stronger. Lit., the rest. They threw all others beside themselves into one class. Rev., correctly, all others.
The other [ετερος] . With an implication of his being a different man. See on Matthew 6:24.
Publican. See on ch. Luke 3:12.
Stood [σατθεις] . Lit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But no necessarily in a bad sense. See on ch. Luke 19:8; and compare Acts 5:20. Standing was the ordinary posture of the Jews in prayer. Compare Matthew 6:5; Mark 11:25.
Prayed [προσηυχετο] . Imperfect : began to pray, or proceeded to pray. Other men [οι λοιποι των ανθρωπων] . Lit., the rest of men. See on ver.
Luke 18:0:9A Jewish saying is quoted that a true Rabbin ought to thank God every day of his life; 1, that he was not created a Gentile; 2, that he was not a plebeian; 3, that he was not born a woman.
Extortioners. As the publicans.
This publican. Lit., this (one), the publican. This publican here. "He lets us see, even in the general enumeration, that he is thinking of the publican, so, afterward, he does not omit directly to mention him" (Goebel).
Twice in the week. The law required only one fast in the year, that on the great day of Atonement (Leviticus 16:29; Numbers 29:7); though public memorial fasts were added, during the Captivity, on the anniversaries of national calamities. The Pharisees fasted every Monday and Thursday during the weeks between the Passover and Pentecost, and again between the Feast of Tabernacles and that of the Dedication of the Temple.
I give tithes [αποδεκατω] . See on Matthew 23:23.
Possess [κτωμαι] . Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Genesis 28:22; Deuteronomy 14:22. Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare Matthew 10:9 (Rev.); Acts 22:28; Luke 21:19 (on which see note); 1 Thessalonians 4:4 (Rev.).
Standing [εστως] . In a timid attitude : merely standing, not posturing as the Pharisee. See on ver. 11.
Afar off. Some explain, from the sanctuary; others, from the Pharisee. Lift up his eyes. As worshippers ordinarily.
Be merciful [ιλασθητι] . Lit., be propitiated.
A sinner [τω αμαρτωλω] . With the definite article, "the sinner." " He thinks about no other man " (Bengel).
15 - 17. Compare Matthew 19:13-15; Mark 10:13-16.
Infants [τα βρεφη] . See on 1 Peter 2:2.
Touch. So Mark. Matthew has lay his hands on them and pray.
Suffer. See on Matthew 19:14. Only Mark notes the taking in his arms.
18 - 30. Compare Matthew 19:16-30; Luke 20:1-16; Mark 10:17-31.
Ruler. Peculiar to Luke.
Why callest thou me good? See on Matthew 19:17.
Do not commit adultery, etc. Compare the different arrangement of the commandments by the three synoptists.
Yet lackest thou one thing [ετι εν σοι λειπει] . Lit., still one thing is lacking to thee. Mark alone adds that Jesus, looking upon him, loved him.
Come [δευρο] . Lit., hither.
He was very sorrowful. Rev., more correctly renders ejgenhqh, he became. See on Mark 10:22.
Very rich. The Greek order forms a climax : "rich exceedingly."
Camel. See on Matthew 19:24.
To go through the eye of a needle [δια τρηματος βελονης εισελθειν] . Rev., more literally, to enter in through a needle 's eye. Both Matthew and Mark use another word for needle [ραφις] ; see on Mark 10:25. Luke alone has belonh, which, besides being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek grammatrians as barbarous.
All [παντα] . The best texts read ta idia, our own. So Rev.
31 - 34. Compare Matthew 20:17-19. Mark 10:32-34.
By the prophets [δια] . Lit., through; the preposition expressing secondary agency.
Saying [ρημα] . See on ch. Luke 1:37.
Were said [λεγομενα] . Or, more correctly, which were being said to them at the moment.
35 - 43.; Luke 19:1. Compare Matthew 20:29-34. Mark 10:46-52.
Cried [εκραζεν] . A stronger word than ejbohsen, cried, in the previous verse, which is merely to cry or shout, while this is to cry clamorously; to scream or shriek. Compare Matthew 14:23; Mark 5:5; Acts 19:28-34.
To be brought unto [αχθηναι προς] . Used by Luke alone in the sense of bringing the sick to Christ. He also uses the compound verb prsoagw, which was a common medical term for bringing the sick to a physician, both in that and in other senses. See ch. Luke 9:41; Acts 16:20; Acts 27:27. ===Luke 19:0
THE STORY OF ZACCHAEUS.
Peculiar to Luke. 1 - 10.
The text of this work is public domain.
Vincent, Marvin R. DD. "Commentary on Luke 18". "Vincent's Word Studies in the New Testament". https://www.studylight.org/
the Week of Proper 20 / Ordinary 25