Luke 18:7
Will not God bring about justice for His elect who cry out to Him day and night? Will He continue to defer their help?
Sermons
Continuance in Prayer: Divine DelayW. Clarkson Luke 18:1-7
Answers to PrayerLuke 18:1-8
Belief in Prayer the Outcome of Need RealizedG. Macdonald, LL. D.Luke 18:1-8
Christ Looking in Vain for FaithJ. Vaughan, M. A.Luke 18:1-8
Constant Exercise in PrayerLuke 18:1-8
God Hears the Prayers of His ElectI. Saunders.Luke 18:1-8
God's Response to the Cry of the ElectLuke 18:1-8
Hindrances to PrayerE. W. Shalders, B. A.Luke 18:1-8
Hours Spent in PrayerLuke 18:1-8
Loss of Faith in the Christian VeritiesM. F. Sadler.Luke 18:1-8
Men Ought Always to PrayJ. J. Wray.Luke 18:1-8
Necessity of PrayerBishop Boyd Carpenter.Luke 18:1-8
Oriental JudgesProf. Isaac H. Hall.Luke 18:1-8
Parable of the Importunate WidowJ. Thomson, D. D.Luke 18:1-8
Patient PrayerJ. G. Forbes.Luke 18:1-8
Perseverance in Prayer: Or, Strike AgainLuke 18:1-8
Petitioners At the Court of Heaven EncouragedLuke 18:1-8
Pray Without CeasingJ. A. Alexander.Luke 18:1-8
PrayerA. H. Currier.Luke 18:1-8
Prayer Answered After DeathC. H. Spurgeon.Luke 18:1-8
Prayer is ManlyT. R. Stevenson.Luke 18:1-8
Shall We Pray, or Shall We NotJ. Kennedy, D. D.Luke 18:1-8
The Adaptability of Nature to PrayerProf. J. P. Gulliver.Luke 18:1-8
The Church's WidowhoodH. Bonar, D. D.Luke 18:1-8
The Duty of Persevering in PrayerTheological Sketch-bookLuke 18:1-8
The Faith of the ChurchJames Owen.Luke 18:1-8
The Importunate WidowC. H. Spurgeon.Luke 18:1-8
The Importunate Widow a Type of God's Elect PeopleJ. Stratten.Luke 18:1-8
The Nature and Duty of PrayerEssex RemembrancerLuke 18:1-8
The Necessity of PrayerW. H. Hutchings, M. A.Luke 18:1-8
The Necessity of Praying Always, and not FaintingT. Boston, D. D.Luke 18:1-8
The Search for FaithC. H. Spurgeon.Luke 18:1-8
The Strange Weapon-All-PrayerC. S. Robinson, D. D.Luke 18:1-8
The Unjust Judge and the Importunate WidowT. Guthrie, D. D.Luke 18:1-8
Times Adverse to PrayerBishop Boyd Carpenter.Luke 18:1-8
Times Unfavourable to PrayerBishop Boyd Carpenter.Luke 18:1-8
Universal PrayerJ. D. Wray.Luke 18:1-8
Lessons in PrayerR.M. Edgar Luke 18:1-14














We have first to consider what is -

I. THE ARGUMENT IN THE TEXT. It is one from the less to the greater, or rather from the unworthy to the worthy. If a bad man will, for a poor reason, accede to the request of one for whom he cares nothing, how much more certainly will the Righteous One himself, for a good reason, espouse the cause of those who are so dear to him! The reasons for confidence in God's faithfulness and interposition are therefore threefold.

1. If an unprincipled judge amongst men will finally do justice, assuredly the righteous Judge of all the earth will do so. His character is something which cannot fail; we may build on that as on the most solid rock.

2. If justice is granted by us for so poor a reason as that of fearing vexatious annoyance, surely God will listen and will respond to reverent and believing prayer. He is far more certain to be won by that in us which pleases him than is an unjust judge by that in his appellant which annoys him. And our approach to him in prayer, our reverent attitude, our faith in his goodness, our trust in his Word, - all this is very pleasing unto our Father.

3. If a man will yield a demand made by one to whom he does not feel himself related, and in whom he is absolutely uninterested, how confident we may be that God will interpose on behalf of those who, as his own sons and daughters, are dear to his parental heart, and who, collectively, constitute "his own elect " - those who are most tenderly and intimately related to him in Jesus Christ his Son!

II. THE SERIOUS FACT OF THE DIVINE DELAY. "Though he bear long with them" (ver. 7), or, "and he delays [to interpose] in their cause" (Dr. Bruce). It is certain that, from our point of view, God does delay to vindicate his people; his answer does not come as soon as we expect it; it is held back so long that we are ready "to faint" (Lose heart). Thus was it many times in the history of Israel; thus has it been frequently in the history of the Church of Christ. How many times have suffering bands of noble martyrs looked up piteously and despondently to heaven as they cried, "How long, O Lord, holy and true, dost thou not judge and avenge our blood?" Thus has it been in multitudes of individual instances; men have been oppressed, or they have been embarrassed, or they have been disappointed, or they have been otherwise afflicted; they have appealed to God for his delivering grace; and they have looked long in vain for the Divine response. They say, "O my God, I cry,... but thou hearest not" (Psalm 22:2).

III. THE EXPLANATION THAT WILL BE FOUND. The time will come when we shall understand why God did delay to answer us. But we may be quite sure that when it comes it will be seen:

1. That it was not in him - not in his absence from us, nor his indifference to us, nor his unreadiness to help us.

2. That it, was in us - in our unreadiness to receive his interposition, or in the misuse we should make of it, or in the greater and truer good to be gained by our patience than by our relief; and thus in the ultimate gain to our own well-being by his withholding.

IV. THE BLESSED FACT THAT IT IS ONLY A DELAY. "I tell you that he will avenge them speedily."

1. It is probable that when God does manifest his power he will work speedy and overwhelming destruction to the guilty; he will avenge "speedily," i.e. quickly, instantaneously. "How are they brought into desolation, as in a moment! they are utterly consumed with terrors. As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image" (Psalm 73:19, 20).

2. It is certain that in his own time and way God will defend his people, that he will relieve his children, that he will redeem and bless his "own elect." His faithfulness to his Word; his love for them that love him; his intimacy of relation to those who are "in Jesus Christ;" - this is a sure and absolute pledge that the appeal to him cannot be and will not be in vain. Men ought continuously, perseveringly, to pray, and never to lose heart. The day of Divine appearing is entered in the books of God. - C.

A certain blind man sat by the wayside.
This teaches us —

I. THE IMPORTANCE OF THE IMMEDIATE SEIZING OF OPPORTUNITIES.

II. THE IMPORTANCE OF PERTINACITY, IN THE AFFAIRS OF THE SOUL.

III. THE ROOT OF THIS PROMPTNESS OF ACTION — OF THIS UNDAUNTED PERTINACITY — WAS FAITH.

IV. THE RESTORED SIGHT IS USED IN FOLLOWING CHRIST, AND IN GLORIFYING GOD.

(Anon.)

Clergyman's Magazine.
I. HINDRANCES WHICH BESET US IN COMING TO CHRIST FOR MERCY.

1. Our own blindness.

2. Impediments that others cast in the way.

II. ACTIONS OF ENCOURAGEMENT FOR OUR COMING TO CHRIST.

1. Jesus stood still.

2. On Jesus showing Himself favourable, then at once did multitude.

3. In eagerness to go to Jesus, man left garment behind (Mark 10:50). Must cast off custom and habit of sin. Then, going to the Saviour will be easy, and prayer will be heard and answered.

III. BLESSING RECEIVED; EFFECT PRODUCED.

1. What the poor man willed, the Lord granted.

2. A new follower.Application:

1. Let no worldly hindrances debar from Christ.

2. Many encouragements to go. Go.

3. Having gone, truly, wholly — surely follow Him.

(Clergyman's Magazine.)

I. Now, looking stedfastly that this may be the case, I wish to speak very pointedly to you about two or three things. First, when Jesus passed by the blind man it was to that man A DAY OF HOPE. It was an hour of hope to that blind man, and if Jesus passes by now this is an hour of hope to you. But, does He pass by? I answer — Yes. There are different respects in which this may be interpreted of our Lord's conduct. In a certain sense He has been passing by some of you ever since you began to discern right from wrong. More especially is is a time of Christ's passing by when the gospel is preached with power.

II. Secondly, as it was a time of hope to that poor blind man, so was it especially A TIME OF ACTIVITY. You that anxiously desire salvation, regard attentively these words. A man cannot be saved by what he does; salvation is in Christ, yet no man is saved except as he seeks earnestly after Christ.

1. This man listened attentively.

2. He inquired with eagerness what it meant.

3. When this man had asked the question, and had been told in reply that Jesus of Nazareth passed by, notice what he did next, he began to pray. His cry was a prayer, and his prayer was a cry.

4. After this man had thus pleaded, it is noteworthy that Jesus stood still and called him. That much-prized, though all patched and filthy garment, he threw right away; it might have made him a minute or two slower, so off he threw it, and away he flung it. Ah! and it is a great mercy when a poor soul feels that it can throw away anything and everything to get to Christ.

5. Once more. When this man had come to Jesus, and Jesus said to him, "What wilt thou that 1 should do unto thee?" the man returned a straightforward and intelligent answer, "Lord, that I might receive my sight."

6. Still, I cannot withhold one other remark. That which really brought salvation to this blind man was his faith, for Christ says, "Thy faith hath saved thee." Now, here is the greatest point of all — faith! Faith; for work without faith is of little worth. Faith is the great saving grace; it is the real life-germ.

III. It was also AN HOUR OF CRISIS.

IV. Lastly, remember that this hour of Jesus passing by is AN HOUR THAT WILL SOON BE GONE. Did you notice that word, "Jesus of Nazareth passeth by?"

(C. H. Spurgeon.)

As people do not recognize that Christ passeth near to them when they are in health, even so they do not see as they ought His hand in their sickness. An invalid lamented to a lady who came to see her, that she had abused her health before it was taken from her. The friend replied, "I hope that now you will take care not to abuse your sickness." Assuredly we abuse our sickness when we do not see the hand of God in it, and do not allow Jesus of Nazareth, who passeth by our bed, to bring us nearer to Himself.

(E. J. Hardy, M. A.)

Blind Bartimeus has to encounter obstructionists; the unsympathizing crowd interfered to silence the man. "Hold thy peace, Bartimeus; have done with all this frenzied excitement; Christ has other things to do than listen to thee!" So long ago was it a settled matter that a man may get excited about anything in the wide world except about Christ! You are quite at liberty to get excited about the latest war news, about politics, about the race-course, about the money-market, about anything you like, save the interests of your soul. Yes; these highly respect. able people of eighteen hundred years ago have left a numerous progeny. There are always plenty of persons ready to give good advice to seeking souls, or to young Christians, after this fashion: "Keep quiet, my friend; don't get excited; hush! don't make a noise about such things; whatever you do, keep calm, and don't make a fuss." I observe that the devil has his own fire-brigade, who are always ready with their hose — waiting to throw cold water on any little flame that the Holy Spirit kindles, and to offer sedatives to any startled sinner who is beginning to be in earnest about his soul. These excellent people will tell you that it is all right and proper to be religious, to be earnest up to a certain point, but you must be careful not to go beyond this. When you come to inquire what this point is, you make the astonishing discovery that it is just the point at which religion begins to do one any real good! Be earnest, so long as your earnestness does not bring you salvation; be pious, so long as your piety fails to reveal the living God to your heart; but be sure and stop short of receiving God's gift of everlasting life, or you will be going too far!

(W. M. Hay Aitken, M. A.)

A year ago last winter an affecting scene occurred in the streets of Baltimore. Two little sisters were looking through a large store window at the toys within, and trying to describe what they saw to a little blind sister who was with them. They were exhausting their feeble powers of description to bring home to the mind of their blind companion what they saw, although she listened greedily. But, after all, they failed to present anything more than an imperfect representation. The gentleman who saw the circumstance said that it was extremely touching, that they tried hard to describe the collection in the store, but they could not do it. That is just like our trying to tell you of Christ.

By merely opening my eyes all the glories of light burst upon me. I take in at a glance the human face or the stretch of magnificent scenery. I gaze across the vast ocean, or, looking up through the night, I grasp millions of worlds and embrace infinitude. What an amazing result from merely opening the eyes and looking up! How often, too, a single incident, the meeting of a particular friend or the encountering of some difficulty or danger, or the gaining of a little information, colours the whole of a man's subsequent life — indeed, gives him an entirely different direction and turn. His whole attitude is altered by what occupied but a moment. It is, then, quite in accordance with God's arrangement and man's world that great things should depend on very simple matters. And the belief that Jesus is the Son of God, though a simple thing, though not a complex, laborious, lengthened operation, is yet the very act most fitted to open the soul for God. It is not labour that is required for the reception of God. It is the feeling of emptiness, and desire to receive. It is trust in God, the belief in His great love. No labour will enable a man to behold the light of the sun or the multitude of the stars, but opening his eyes will. Opening the eyes to God's great love in Christ, receiving that marvellous display of God's inmost heart, that opens the heart, that brings into true accord with God, that gives a wholly different outlook on the world, that alters a man's entire attitude.

(J. Leckie, D. D.)

Let us therefore review THE CIRCUMSTANCES OF THE HISTORY BEFORE US — arid endeavour to derive SOME USEFUL ADMONITIONS FROM IT. One of the characters of our Saviour's miracles was publicity. Impostors require secrecy and darkness. Thus He recovered this man before a multitude in the highway, and close to the city of Jericho. Several of our Saviour's miracles seem to have been unintentional. Thus it is said, "As He entered a certain village, there met Him ten men, that were lepers, who stood afar off." Thus again we read, that "when He came nigh to the gate of the city of Nain, behold, there was a dead man carried out, the only son of his mother, and she was a widow." And so here: "It came to pass, that as He was come nigh unto Jericho, a certain blind man sat by the way-side begging." You may ask then, Was His finding these objects accidental or designed? Unquestionably, designed. He was not taken by surprise. He saw the end from the beginning. His plan was formed; and He was "working all things after the counsel of His own will." Our Saviour is acquainted with all our sins, but He requires us to confess them; He understands all our wants, but He commands us to acknowledge them; He is always graciously affected towards our case, but He would have us properly affected with it ourselves. He knew the desire of this man, but He would know it from him himself; and therefore, when he was come near, He asked him, saying, "What wilt thou that I shall do unto thee?" So here: as soon as Bartimeus received sight from the Lord Jesus, "he followed Him in the way, glorifying God." We may view this two ways. It was first an evidence of the reality and perfection of the cure. In other cases where human skill has removed blindness by couching, the restored orbs cannot be immediately used; light is admitted into them by degrees; the man cannot measure distances, nor judge with accuracy; and he is not fit to be left to himself. But it is said our Lord "did all things well." His manner distinguished him — the man saw at once clearly; and was able to conduct himself. Secondly, it was an improvement of the greatness of the mercy. "I can never," says he, "discharge my obligations to such a gracious and almighty Friend. But let me devote myself to His service — let me continually ask, 'Lord, what wilt thou have me to do?'" From the narrative thus explained, I would take occasion to bring forward four admonitions.

1. BE PERSUADED THAT YOU ARE ALL SPIRITUALLY IN THE CONDITION OF BARTIMEUS — and that without Divine illumination, you are no more qualified for the concerns of the moral world than a blind man is for those of the natural world.

2. BE PERSUADED THAT, WITH REGARD TO THE REMOVAL OF THIS BLINDNESS, YOU ARE IN AS HOPEFUL A CONDITION AS THIS POOR MAN. In all these miracles our blessed Lord holds Himself forth as the all-sufficient helper of sinners.

3. BE PERSUADED TO IMITATE THE IMPORTUNITY OF THIS BLIND BEGGAR, IN CRYING FOR MERCY. And especially let your importunity, like this poor man's, appear with regard to two things. First, like him, seize the present moment. Let not the opportunity afforded you be lost by delay. Secondly, like him, be not silenced by discouragement and opposition.

4. If He has healed you! — if you can say, "One thing I know, that whereas I was blind, now I see." LIKE BARTIMEUS, BE CAREFUL TO FOLLOW THE SAVIOUR. This is the best way to evidence your cure. This is also the best way to improve your deliverance. Thus you will "show forth the praises of Him who hath called you out of darkness into His marvellous light." Follow Him, then, as an imitator of His example.

(W. Jay.)

What wilt thou that I shall do unto thee?
All who come to church should come not to keep up an ancient form, do a duty, discharge an obligation, but to meet with Christ. And we do meet with Him (Matthew 18:20). And He asks of each the question in the text. Three classes of replies.

1. The reply of some is, "Let us alone — leave us." Diogenes wished Alexander, as the greatest favour he could bestow, to "stand out of my sunshine." Christ stands between some men and what they imagine to be sunshine.(1) How ungrateful is such a reply. What pain and grief it must give Him who died to save us.(2) How mad it is. If we could succeed we should have destroyed our only hope — broken the only bridge by which we might return.

2. The reply of others is, "Lull our consciences to rest." They want ease, but not holiness, pardon without change of heart.(1) How vain is such a search. Christ's offers are always coupled with requirements ( Matthew 11:28-30; Matthew 5:8).(2) How utterly worthless it would be. It would be a sham, and we should know it and despise

3. The reply of others is, "Cleanse, purify, renew us." Like this man they ask for sight. Like the leper they ask to be made clean. They cry in their doubts and fears, "I believe; help Thou mine unbelief." And such never come in vain. Christ meets with them, and though they touch but the hem of His garment, grants, their requests (Luke 4:18).

(J. Ogle.)

Much as blind people lose by not having the use of their eyes, they have often made themselves not only useful, but even distinguished. Professor Sanderson, of Cambridge, England, lost his sight when only a year old, but became a great mathematician. Dr. Blackwood was master of Greek, Latin, Italian, and French, and a poet of no mean degree. Dr. Henry Moyes was skilled in geometry, optics, and astronomy, and he could judge very accurately of the size of any room in which he happened to be by the effects of his voice. John Metcalf, an Englishman, was employed first as a wagoner, and afterwards became a surveyor of highways. By the help of a long staff, he would traverse the most difficult mountain roads, and was able to do more than many men accomplish with their eyes open. William Metcalf laid out roads and built bridges. Euler, the mathematician, was blind. John Gough, who was an accurate botanist and zoologist, was also blind. Lord Cranbourne, blind from his childhood, published, a history of France for the young. Huber, who has written such an interesting book about bees, was blind. Homer was blind. The same was true of Ossian and Milton. Zisca, the famous Bohemian general, performed great acts of valour after the loss of his sight. The Rev. J. Crosse, vicar of Bradford, England, was blind, but as he knew the Church service by heart, he was able to conduct public worship with impressiveness and solemnity, only requiring the help of another person to read the lessons for him.

(J. N. Norton, D. D.)

To be vain is to be blind, and to persist in blindness, and in the ignorance of one's blindness, and to refuse the opportunities of sight. To be worldly is to be blind; to grope among the dusty ways, the opaque and earthly objects of this lower sphere, contented with their darkness, or expecting light to shine out from it — is to be grossly blind. To be without religion, to look not up above for cheering and guiding light, to seek not the rays of that eternal Sun, which alone can warm and invigorate the soul — that is to be blind. But to be humble is to see. To feel that we are ignorant, that we are weak, that we are poor, and that the darkness within needs illumination from the Light above, and to pray for that illumination is to have our eyes opened, and to see. To receive Jesus as the author and finisher of our faith, to go to Him for the precept and example, the doctrine and direction which we so much need, and which we can obtain from no one but from Him who was sent to us from the Father of lights, is to be cured of our blindness, and to receive our sight. To follow His blessed steps, to write His instructions on the tables of our hearts, to shun all allurements and pass over all obstacles which interfere with the duty of discipleship, is to walk as children of the light and of the day.

(F. W. P. Greenwood, D. D.).

People
David, Jesus, Peter
Places
Jericho, Jerusalem, Nazareth, Road to Jerusalem
Topics
Action, Aloud, Although, Avenge, Bear, Beareth, Bearing, Bears, Behalf, Bring, Cause, Choice, Chosen, Cries, Cry, Crying, Delay, Ears, Elect, Execute, Exercises, Justice, Longsuffering, Ones, Patience, Putting, Regard, Saints, Seems, Slow, Taking, Though, Vindicate, Won't, Wrongs, Yet
Outline
1. Of the importunate widow.
9. Of the Pharisee and the tax collector.
15. Of Children brought to Jesus.
18. A ruler would follow Jesus, but is hindered by his riches.
28. The reward of those who leave all for his sake.
31. He foretells his death;
35. and restores a blind man to sight.

Dictionary of Bible Themes
Luke 18:7

     4957   night
     6677   justification, necessity
     8787   opposition, to God

Luke 18:1-8

     2042   Christ, justice of
     5350   injustice, hated by God
     8459   perseverance
     8653   importunity, to God

Luke 18:1-17

     2360   Christ, prayers of

Luke 18:2-8

     5358   judges

Luke 18:6-7

     5566   suffering, encouragements in

Luke 18:7-8

     1075   God, justice of
     5360   justice, God
     5495   revenge, and retaliation
     7125   elect, the
     8797   persecution, attitudes

Luke 18:7-14

     2357   Christ, parables

Library
June 7 Morning
Men ought always to pray, and not to faint.--LUKE 18:1. Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friend of mine in his journey is come to me and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his
Anonymous—Daily Light on the Daily Path

January 3 Evening
What wilt thou that I shall do unto thee . . . Lord, that I may receive my sight.--LUKE 18:41. Open thou mine eyes, that I may behold wondrous things out of thy law. Then opened he their understanding, that they might understand the scriptures.--The Comforter, which is the Holy Ghost, whom the Father will send in my name, . . . shall teach you all things.--Every good gift and every perfect gift is from above, and cometh down from the Father of lights. The God of our Lord Jesus Christ, the Father
Anonymous—Daily Light on the Daily Path

April 2 Evening
When the Son of man cometh, shall he find faith on the earth?--LUKE 18:8. He came unto his own, and his own received him not.--The Spirit speaketh expressly, that in the latter times some shall from the faith. Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away
Anonymous—Daily Light on the Daily Path

July 14. "Men Ought Always to Pray" (Luke xviii. 1).
"Men ought always to pray" (Luke xviii. 1). Let this be a day of prayer. Let us see that our highest ministry and power is to deal with God for men. Let us be obedient to all the Holy Spirit's voices of prayer in us. Let us count every pressure a call to prayer. Let us cherish the spirit of unceasing prayer and abiding communion. Let us learn the meaning of the ministry of prayer. Let us reach persons this day we cannot reach in person; let us expect results that we have never dared to claim before;
Rev. A. B. Simpson—Days of Heaven Upon Earth

Three Kinds Op Praying
'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
Alexander Maclaren—Expositions Of Holy Scripture

Entering the Kingdom
'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
Alexander Maclaren—Expositions Of Holy Scripture

The Man that Stopped Jesus
'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?'--LUKE xviii. 40-41. This story of the man that stopped Christ is told by the three 'Synoptic' Evangelists, and it derives a special value from having occurred within a week of the Crucifixion. You remember how graphically Mark tells how the blind man hears who is passing and immediately begins to cry with a loud voice to Christ to have mercy upon
Alexander Maclaren—Expositions Of Holy Scripture

September the Fourteenth the Sense of Want
"This man went down to his house justified rather than the other." --LUKE xviii. 9-14. The Master sets the Pharisee and publican in contrast, and His judgment goes against the man who has made some progress in moral attainments, and favours the man who has no victories to show, but only a hunger for victory. The dissatisfied sinner is preferred to the self-satisfied saint. The Pharisee had gained an inch, but had lost his sense of the continent. The publican had not pegged out an inch of moral
John Henry Jowett—My Daily Meditation for the Circling Year

On the Words of the Gospel, Luke xviii. 1,"They Ought Always to Pray, and not to Faint," Etc. And on the Two who Went up Into
1. The lesson of the Holy Gospel builds us up unto the duty of praying and believing, and of not putting our trust in ourselves, but in the Lord. What greater encouragement to prayer than the parable which is proposed to us of the unjust judge? For an unjust judge, who feared not God, nor regarded man, yet gave ear to a widow who besought him, overcome by her importunity, not inclined thereto by kindness. [3531] If he then heard her prayer, who hated to be asked, how must He hear who exhorts us to
Saint Augustine—sermons on selected lessons of the new testament

Confession and Absolution
I. Brethren, let us imitate the publican, first of all in his CONFESSION. There has been a great deal of public excitement during the last few weeks and months about the confessional. As for that matter, it is perhaps a mercy that the outward and visible sign of Popery in the Church of England has discovered to its sincere friends the inward and spiritual evil which had long been lurking there. We need not imagine that the confessional, or priestcraft, of which it is merely an offshoot, in the Church
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Worthy Communicant
LUKE xviii. 14. I tell you, this man went down to his house justified rather than the other. Which of these two men was the more fit to come to the Communion? Most of you will answer, The publican: for he was more justified, our Lord himself says, than the Pharisee. True: but would you have said so of your own accord, if the Lord had not said so? Which of the two men do you really think was the better man, the Pharisee or the publican? Which of the two do you think had his soul in the safer
Charles Kingsley—The Good News of God

The Charity of God
(Quinquagesima Sunday.) LUKE xviii. 31, 32, 33. All things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge him and put him to death; and the third day he shall rise again. This is a solemn text, a solemn Gospel; but it is not its solemnity which I wish to speak of this morning, but this--What has it to do with the Epistle, and with
Charles Kingsley—The Good News of God

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Self-Inspection.
11th Sunday after Trinity. S. Luke xviii., 13. "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." INTRODUCTION.--I have spoken to you on former occasions pretty strongly upon the evil of backbiting, slandering, and casting of blame without sufficient cause. I am not going to address this day those who speak evil, but those of whom evil is spoken. The Publican in the Parable stood far from the
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Man's Difficulty Concerning Prayer.
--and not to faint.'--ST. LUKE xviii. 1. 'How should any design of the All-wise be altered in response to prayer of ours!' How are we to believe such a thing? By reflecting that he is the All-wise, who sees before him, and will not block his path. Such objection springs from poorest idea of God in relation to us. It supposes him to have cares and plans and intentions concerning our part of creation, irrespective of us. What is the whole system of things for, but our education? Does God care for
George MacDonald—Unspoken Sermons

The Word of Jesus on Prayer.
They ought always to pray.'--ST. LUKE xviii. I. The impossibility of doing what we would as we would, drives us to look for help. And this brings us to a new point of departure. Everything difficult indicates something more than our theory of life yet embraces, checks some tendency to abandon the strait path, leaving open only the way ahead. But there is a reality of being in which all things are easy and plain--oneness, that is, with the Lord of Life; to pray for this is the first thing; and
George MacDonald—Unspoken Sermons

Impossible with Man, Possible with God
"And he said, The things which are impossible with men are possible with God" (Luke 18:27). Christ had said to the rich young ruler, "Sell all that thou hast . . . and come, follow me." The young man went away sorrowful. Christ then turned to the disciples, and said: "How hardly shall they that have riches enter into the kingdom of God!" The disciples, we read, were greatly astonished, and answered: "If it is so difficult to enter the kingdom, who, then, can be saved?" And Christ gave this blessed
Andrew Murray—Absolute Surrender

"Because of his Importunity. "
"Nov. 19 [1846].--I am now led more and more to importune the Lord to send me the means, which are requisite in order that I may be able to commence the building. Because (1) it has been for some time past publicly stated in print, that I allow it is not without ground that some of the inhabitants of Wilson Street consider themselves inconvenienced by the Orphan-Houses being in that street, and I long therefore to be able to remove the Orphans from thence as soon as possible. (2) I become more and
George Müller—Answers to Prayer

That all Things are to be Referred to God, as the Final End
"My Son, I must be thy Supreme and final end, if thou desirest to be truly happy. Out of such purpose thy affection shall be purified, which too often is sinfully bent upon itself and upon created things. For if thou seekest thyself in any matter, straightway thou wilt fail within thyself and grow barren. Therefore refer everything to Me first of all, for it is I who gave thee all. So look upon each blessing as flowing from the Supreme Good, and thus all things are to be attributed to Me as their
Thomas A Kempis—Imitation of Christ

Protesting Our Innocence?
We have all become so used to condemning the proud self-righteous attitude of the Pharisee in the parable of the Pharisee and the Publican,[footnote1:Luke 18:9-14] that we can hardly believe that the picture of him there is meant to apply to us--which only shows how much like him we really are. The Sunday School teacher was never so much a Pharisee, as when she finished her lesson on this parable with the words, "And now, children, we can thank God that we are not as this Pharisee!" In particular
Roy Hession and Revel Hession—The Calvary Road

Prayer and Humility
"If two angels were to receive at the same moment a commission from God, one to go down and rule earth's grandest empire, the other to go and sweep the streets of its meanest village, it would be a matter of entire indifference to each which service fell to his lot, the post of ruler or the post of scavenger; for the joy of the angels lies only in obedience to God's will, and with equal joy they would lift a Lazarus in his rags to Abraham's bosom, or be a chariot of fire to carry an Elijah home."--John
Edward M. Bounds—The Essentials of Prayer

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 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 [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40),
J. W. McGarvey—The Four-Fold Gospel

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

The Three Last Parables of the Peræan Series: the Unrighteous Judge - the Self-Righteous Pharisee and the Publican - the Unmerciful Servant
If we were to seek confirmation of the suggestion, that these last and the two preceding Parables are grouped together under a common viewpoint, such as that of Righteousness, the character and position of the Parables now to be examined would supply it. For, while the Parable of the Unjust Judge evidently bears close affinity to those that had preceded - especially to that of him who persisted in his request for bread [4644] - it evidently refers not, as the other, to man's present need, but to
Alfred Edersheim—The Life and Times of Jesus the Messiah

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