* "The Unjust Judge and the Importunate Widow" was digitized by the "Artsy Bible Study" website and is now in public domain.
>1. To whom did Jesus tell this parable?
* Luke 18:1 "Then Jesus told his disciples a parable to show them that they should always pray and not give up."
* "Then Jesus told his disciples" -The parable is connected to the ending of chapter 17. Jesus told his disciples he was leaving and they will not to be with him again for a very long time. He gave them examples of the time of Noah and Lot to instruct them to be ready and to watch for his coming.
* "a parable" -A parable is a simple story illustrating a moral or religious lesson. Use the link above for a chart comparing Jesus' parables.
* "his disciples" -Jesus was speaking only to his disciples.
* Luke is the only one to record this parable.
* Verse 1 is a comment from Luke, not Jesus. Luke often comments on what is happening or why something is said. Luke is not alone in making comments. So do Matthew, Mark and especially John.
>What did Jesus intend to teach them?
* "to show them that they should always pray and not give up" -Jesus was telling them a way to "keep watch" and how to "be ready".
* "not give up" -Through this Jesus implies that some disciples would give up. In just a few months when Jesus was arrested, they would flee him. Peter, who slept when Jesus told him to pray denied him three times.
* "always pray" -Constant communion with God even though it appears that God does not care for us and therefore does not hear us. The purpose is not what to do when something happens and it is past the time for it to be answered; like a job is lost, an illness leads to the death of a love one, a marriage ends in divorce, and war breaks out when we prayed for peace.
* The Pharisees were teaching that three times a day is enough. Some false religions teach this to this day. However, the Messiah teaches to always pray.
* "pray" -Prayer is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex 32:11); "pouring out the soul before the Lord" (1Sa 1:15); "praying and crying to heaven" (2Ch 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps 73:28); "bowing the knees" (Eph 3:14).
Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.
Acceptable prayer must be sincere (Heb 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Mat 7:7, 8; Mat 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (John 16:23, 24; John 15:16; Eph 2:18; Eph 5:20; Col 3:17; 1Pe 2:5).
Prayer is of different kinds, secret (Mat 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.
Intercessory prayer is enjoined (Num 6:23; Job 42:8; Isa 62:6; Ps 122:6; 1Ti 2:1; Jas 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen 17:18, 20; Gen 18:23-32; Gen 20:7, 17, 18), of Moses for Pharaoh (Ex 8:12, 13, 30, 31; Ex 9:33), for the Israelites (Ex 17:11, 13; Ex 32:11-14, 31-34; Num 21:7, 8; Deut 9:18, 19, 25), for Miriam (Num 12:13), for Aaron (Deut 9:20), of Samuel (1Sa 7:5-12), of Solomon (1Ki 8; 2Ch 6), Elijah (1Ki 17:20-23), Elisha (2Ki 4:33-36), Isaiah (2Ki 19), Jeremiah (Jer 42:2-10), Peter (Acts 9:40), the church (Acts 12:5-12), Paul (Acts 28:8).
No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1Ki 8:54; 2Ch 6:13; Ps 95:6; Isa 45:23; Luke 22:41; Acts 7:60; Acts 9:40; Eph 3:14); of bowing and falling prostrate (Gen 24:26, 52; Ex 4:31; Ex 12:27; Mat 26:39; Mark 14:35); of spreading out the hands (1Ki 8:22, 38, 54; Ps 28:2; Ps 63:4; Ps 88:9; 1Ti 2:8); and of standing (1Sa 1:26; 1Ki 8:14, 55; 2Ch 20:9; Mark 11:25; Luke 18:11, 13).
If we except the "Lord's Prayer" (Mat 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.
Prayer is frequently enjoined in Scripture (Ex 22:23, 27; 1Ki 3:5; 2Ch 7:14; Ps 37:4; Isa 55:6; Joel 2:32; Ezek 36:37), and we have very many testimonies that it has been answered (Ps 3:4; Ps 4:1; Ps 6:8; Ps 18:6; Ps 28:6; Ps 30:2; Ps 34:4; Ps 118:5; Jas 5:16-18).
"Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Gen 24:10-20).
"Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen 32:24-30; Gen 33:1-4).
"Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Jdg 15:18-20).
"David prayed, and God defeated the counsel of Ahithophel (2Sa 15:31; 2Sa 16:20-23; 2Sa 17:14-23).
"Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan 2:16-23).
"Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh 1:11; Neh 2:1-6).
"Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esth 4:15-17; Esth 6:7, 8).
"The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12).
"Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2Co 12:7-10).
"Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.", Robinson's Job.
)Illustrated Bible Dictionary: And Treasury of Biblical History, Biography, Geography, Doctrine, and Literature).
* At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences-as afflictions or signal blessings-to seek God in prayer; we must always maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered. (Barnes' Notes on the New Testament)
>Why?
* Therefore the plain meaning and moral of the parable are evident; viz. that as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master's meaning, has explained it as above. (Adam Clarke's Commentary)
* Keeping in mind that this parable is connected to the end of the previous chapter Jesus is again alluding to the fact that his return will be delayed for some time. Jesus said that the disciples would long to see the day of the Son of Man (17:22) indicating that they will wait and wait and wait to the point of growing weary of their prayer for his return to not be answered. Some will grow so wearry that they will give up prayer and perhaps even obedience.
>2. What kind of person was the judge in the parable?
* Luke 18:2 "He said: 'In a certain town there was a judge who neither feared God nor cared about men.'"
* "judge" -The judges in Israel history were experts in the Law given though Moses.
* Some have a problem that God is compared to a judge who did not care about people. Jesus is not saying God does not care about people. Jesus' life, death, and ascension shows that God does. Jesus uses the heartless judge because sometimes when God does not immediately answer our prayers we are tempted to think he does not care for us. Jesus is contrasting God to a selfish judge.
* "feared God" -Did not believe in God and/or that God is involved in the lives of humans. He may have believed in God, but not the God of the Bible who judges the hearts of men and cares for his people's well being.
* "nor cared about men" -Unconcerned about the needs of others or about their opinion of him.
>In what respect does he contrast with the image of a good shepherd? (John 10:11, 14-15)
* John 10:11 "I am the good shepherd. The good shepherd lays down his life for the sheep."
* John 10:14-15 "I am the good shepherd; I know my sheep and my sheep know me-- just as the Father knows me and I know the Father--and I lay down my life for the sheep."
* Jesus cared for his disciples enough to tell us that he will be gone for a long time, knows that we long for his coming, hears our prayer, and are life is hard without him. His compassion lead him to tell us this parable.
>3. What was the request of the widow in the parable?
* Luke 18:3 "And there was a widow in that town who kept coming to him with the plea, 'Grant me justice against my adversary.'"
* "a widow in that town" -A widow in Jesus' time was particularly helpless and vulnerable becasue she had no family to uphold her. Though the Law given though Moses had stipulations that widows and orphans should be care for by society, Jewish society in Jesus' time was filled with lawyers for would only work to help themselves.
* Exodus 22:22-24 "Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry. My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless."
* Leviticus 22:13 "But if a priest's daughter becomes a widow or is divorced, yet has no children, and she returns to live in her father's house as in her youth, she may eat of her father's food. No unauthorized person, however, may eat any of it."
* Deuteronomy 24:17 "Do not deprive the alien or the fatherless of justice, or take the cloak of the widow as a pledge."
* Deuteronomy 24:19-21 "When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the alien, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the alien, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the alien, the fatherless and the widow."
* Deuteronomy 26:12-13 "When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the alien, the fatherless and the widow, so that they may eat in your towns and be satisfied. Then say to the LORD your God: "I have removed from my house the sacred portion and have given it to the Levite, the alien, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them."
* Deuteronomy 27:19 "Cursed is the man who withholds justice from the alien, the fatherless or the widow." Then all the people shall say, "Amen!"
* "Grant me justice against my adversary." -Her adversary was one who probably did not keep one of the laws above.
>What characterized the attitude of her supplication to him?
* "who kept coming to him with the plea" -Persistence.
* "the plea" -Simple short direct requests.
* "faith" -Jesus links faith with persistence in verse 8.
>What would be the difficulty in her continually coming to the bad judge?
* "a widow" -Judges often surrounded them with people who would keep such people away.
* "in that town" -Lived there her whole like as the judge probably did too.
* The heartless judge could have arrested, harmed, and even killed her.
* The woodcarving titled "The Pharisee and the Publican" by Dore, Gustave (1832-1883) was in "The Holy Bible containing the Old and New Testaments, according to the Authorized Version. With illustrations by Gustave Dore."
Jesus is looking into the door with his disciples around him as a tax collector (publican) is on his knees praying and the Pharisee (religious leader) is standing looking up. The artist, Gustave Doré (1832-1883), has placed his signature at the lower left of the woodcut, and the engraver's signature, Adolphe François Pannemaker (1822-1900), is located at the lower right.
>4. What made the judge relent and finally grant what she asked for?
* Luke 18:4-5 "For some time he refused. But finally he said to himself, 'Even though I don't fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!'"
* "For some time he refused." -He had the full authority that no one opposed probably because they feared him. Human nature preserves self to the point of allowing even obvious injustice.
* "Even though I don't fear God or care about men" -He knew himself. He knew the law. He knew what people thought of him. Knowing one self is a common false belief of correctness. Just because we know our self means nothing good if we do not know God and his righteousness and change.
* "so that she won't eventually wear me out with her coming!" -The wrong reason is self benefit.
>What role did the incessant appeals of the widow play in bringing about justice in an environment where justice didn't come easily?
* "yet because this widow keeps bothering me," -Her will broke his will to ignore her.
>5. How is God's attitude toward his people different from that of the unjust judge?
* Luke 18:6-8a "And the Lord said, "Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly."
* If an unworthy judge who feels no constraint of right or wrong is compelled by persistence to deal justly with a helpless individual, how much more will God answer prayer! (NIV Study Bible)
>Why does it give such a powerful effect when God's people cry out to him day and night?
* "And will not God bring about justice for his chosen ones" -The original Greek for this phrase is "De ou me ekdikesis theos hautou eklektos". The word "justice" is from "ekdikesis" also translated as "vengeance", "avenge", "revenge", and "punishment". "Vengence is mine says the Lord," but that does not mean that we do not have to cry out to him day and night.
* "who cry out to him day and night" -Continue persistent prayer. This stood in contrast to the Pharisees who only prayed two times a day, at morning and evening sacrifices.
>6. Why can only faithful people pray like this?
* "Will he keep putting them off?" -God will not delay his support of the chosen ones when they are right. He is not like the unjust judge, who had to be badgered until he wearied and gave in. (NIV Study Bible)
* "keep putting them off" -This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost appears as if he would not interpose. Yet he will do it, and will save them. (Barnes' Notes on the New Testament)
>Why is it necessary for God's people to pray like this widow in the parable?
* All believers will receive persecution (Matthew 13:21; Mark 4:17). The persecution will probably be an injustice in society, and certainly is according to what God says in the Bible. If persecution comes and we do not call out to him, then do we have faith in him, ourselves, or an random acts?
Jesus taught in "The Parable of the Soils", "But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away." (Mark 4:17)
>7. What surprising thing will Jesus find when he comes again? (8b)
* Luke 18:8b "However, when the Son of Man comes, will he find faith on the earth?"
* "when the Son of Man comes" -The disciples did not understand his coming death, resurrection, and ascension. So they would not know what he was talking about when he said this. Later, they will remember this and understand.
* "will he find faith on the earth?" -Jesus specifically said this for every generation after the ascension who believed in him.
* "Faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended for." (Hebrews 11:1-2) Jesus's example of the persistent widow in the first seven verses is a prime example of faith expressed with pleading day after day, even though the odds of being granted her request were very low.
Faith involves time, for how can hope exist and certainty be exposed if time is not involved? Abraham waited twenty-five years for the promise of a son. David waited over twenty-two years from being anointed to becoming king of all Israel. Judah waited seventy years in captivity until the Lord returned them to the Promised Land as he promised through the prophet Jeremiah. Faith is proven true for those who wait with persistent prayers.
Jesus interestingly concluded the parable with, "I tell you, he will see that they get justice, and quickly." Does this counter the parable's point, which required time? Or did he mean that when God does answer prayer, justice will be quickly executed? The latter, for time was the opponent that the persistent widow conquered with faithful pleas.
Jesus concluded by asking the rhetorical question, "When the Son of Man comes, will he find faith on the earth?" As I wait for the quick execution of God on those who neither fear God nor care about others I wonder if my faith will hold to the end.
Listen to the above comments on Luke 18:8.
>What does this parable teach us about prayer?
* How do you spot a genius? When someone says, "Chopin was a genius composer," how do they know? Many claim, "Leonardo da Vinci was a true genius who graced this world with his presence." Is this true? And why do historians say, "William Shakespeare was the world's premier genius playwright and poet." Really? Of all the writers in history? What makes a person a genius composer, artist, or playwright?
Of the definitions for genius in the AHD, two stand out. "A person of extraordinary intellect, inclination, and talent". And "A person who has great influence over others".
Therefore, the heroine of Jesus' parable "The Persistent Widow" is a genius. She was inclined to daily insist on justice from an unjust judge who did not care for others and God nor care what they thought of him. Through persistent faith, she of little social power influenced one of the most influential social elites. That is genius.
Luke notes in verse one that Jesus told this parable to show his disciples that they should always pray and not give up. Jesus had just told them that he would soon leave and that when he did, life would become very hard for them (17:20-37). They would long to see the day of the Son of Man to come day after day after day. So now Jesus gives them a genius' response to seemingly endless hardship and unanswered prayers for relief. The answer is persistent prayer.
Persistent prayer is the art of a genius. It possesses unchanging faith. It moves God's heart and propels action of compassion and justice from the most powerful loving judge. Anyone can be a prayer genius, though it may be one of the hardest to continue to the end.
Listen to the above comments on Luke 18:1-8.
II. Humble Prayer (9-14)
* "Parable of the Pharisees and the Tax-Collector" from Das Plenarium was digitized by the "Artsy Bible Study" website and is now in public domain.
>8. To whom did Jesus address this parable?
* Luke 18:9 "To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable:"
* Luke is the only one to record this parable. This is the last parable chronically that is unique to Luke. The rest are also recorded by another gospel author.
* There is no reason to think that this parable did not follow the former (1-8).
* "To some... Jesus told this parable" -Jesus directs this to a very specific group where were there listening to Jesus as he taught. Luke's comment does not say he addressed this to Pharisees, though many of those fit this description. Rather, Luke says this was for anyone who were proud and arrogant. Disciples probably fit the description too. Jesus' intent was for people to change their self perspective and turn to God like the tax collector in the parable.
* "confident of their own righteousness" -Who confided in themselves, or who supposed that they were righteous. They did not trust to God or the Messiah for righteousness, but to their own works. They vainly supposed they had themselves complied with the demands of the law of God. (Barnes' Notes on the New Testament)
* "looked down on everybody else" -The Pharisees definition of holiness was not God's definition of holiness. Their definition of holiness required wealth and time that the average person could not afford.
"They disdained others meaning made nothing of others and treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within! (Adam Clarke's Commentary)
>9. Who were the two men praying in the temple?
* Luke 18:10 "Two men went up to the temple to pray, one a Pharisee and the other a tax collector."
* "a Pharisee" -Went to the temple so he believed in the God of the Bible.
* "a tax collector" -Went to the temple so he believed in the God of the Bible.
>What were the respective social positions and reputations of each of them?
* "a Pharisee" -A prominent, rich, and well educated man.
* "a tax collector" -Also educated and rich, but not prominent.
* Both were Jewish men.
* Both were high standing, but not in the same circles of influence. The Pharisees were honored by the average Jew. The tax collectors were hated.
>10. How did the Pharisee pray and what was wrong with his prayer?
* Luke 18:11-12 "The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men--robbers, evildoers, adulterers--or even like this tax collector. I fast twice a week and give a tenth of all I get.'"
* "thank you that" -The Pharisee had reasons he was thankful. Nothing wrong with that in general.
* "I am not like other men" -The subject of his thankfulness. One could say he is crediting God for this. However, in the end he states what he did to distinguish him from "sinners" and the tax collector.
* "robbers, evildoers, adulterers" -Clear violations of the Mosaic law. The prophets also condemn these sins. When the gospels note "sinners" they are lumping up people who commit these sins as well as others.
* "even like this tax collector" -No Mosaic Law states this is a sin. The Jews saw it as evil because they collected money for Rome and Herod, their enemy. However, they did not consider the priests doing the same thing because tithing is in the Mosaic Law.
* "I fast twice a week" -Most commentaries point out that this is not required by the law. To be a Pharisee one must fasted every Monday and Thursday (5:33; Matthew 6:16, 9:14; Mark 2:18; Acts 27:9).
* "give a tenth of all I get." -The original Greek verb for "get" is "ktaomai" meaning "obtain" and "possess". They tithed everything they got (their entire income), not just what they earned through labor and investments. All commentaries note this. Some English translations are clearer than others. The reason is because tithing is to be on what one earns, not necessarily what one obtains. They point out that the Pharisee went beyond the law in this too and was proud of it.
* "tithe" -Tithing was before the law. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Genesis 14:18-20; Hebrew 7:6); and Jacob vowed unto the Lord and said, "Of all that thou shalt give me I will surely give the tenth unto thee." (Genesis 28:22)
Several types and purposes of tithing are stated in the Bible causing some modern readers confusion over tithing. The tithe was for the Levites in Numbers 18:20-22. However, Deuteronomy, read to all Israel states agricultural produce is to be eaten as part of their own food during feasts, but only at the temple. The second reading of the Mosaic Law (Deuteronomy) contains tithing food as recorded in Deuteronomy 14:22-29. Moses is speaking to all Israel. However, the second part of it states every third year it is for care of the Levites, orphans, widows, and foreigners (Deuteronomy 14:28-29)
Leviticus 27:30-33 says, "A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the LORD; it is holy to the LORD. If a man redeems any of his tithe, he must add a fifth of the value to it. The entire tithe of the herd and flock--every tenth animal that passes under the shepherd's rod--will be holy to the LORD. He must not pick out the good from the bad or make any substitution. If he does make a substitution, both the animal and its substitute become holy and cannot be redeemed.'"
Also, Numbers 18:26 says, "Speak to the Levites and say to them: 'When you receive from the Israelites the tithe I give you as your inheritance, you must present a tenth of that tithe as the LORD's offering."
Jesus had a lot to say about tithing, especially obeying strict tithing while neglecting other more important decreases of the law like compassion, mercy, and love.
* "The Parable of the Pharisee and the Tax Collector" follows "The Parable of the Persistent Widow". This is the last parable that is unique to Luke's gospel. Three more follow. However, they are in another gospel account and thus not unique to Luke.
Luke supplies a comment at the beginning, as he had done with former parables. He states that Jesus gave this parable to some who were confident of their own righteousness and looked down on everyone else. The arrogant and proud were addressed.
The self-righteous are well-defined. They are contrasted with a tax collector. The two have somethings in common. They are men. They are Jews. Most notably, both went to the temple to pray.
Periods for prayer were scheduled daily at the temple in connection with the morning and evening sacrifices. People could also go to the temple at any time for private prayer. This was probably the former time and not the latter. So more would be present than the Pharisee and the tax collector. The Pharisee would be sitting with those like him during the public prayer time. The Parisees would not permit others to be near them, which is sadly often true of congregations today. "Birds of a feather flock together", as the old saying goes. In this case, the saying can be, "The self-righteous put others in cages."
A difference between the Pharisee and the tax collector is that the Pharisee stood up by himself to pray about himself. This can also read that he prayed to himself. Though he gave thanks to God, the topic of thanksgiving is how much better he was than others. He specifically mentioned that he was thankful that he was not like the tax collector who was obviously in sight of all those with him.
The Pharisee gave two examples of how he was better than others. First, he fasted twice a week, which was not required in the Law. The only fasting in the Mosaic Law was during the Day of Atonement. Secondly, he gave a tenth of all he got. In addition to tithing earnings required by Mosaic Law to support the Levites (Numbers 18:21), the Pharisee had tithed everything that he possessed, even in the smallest matters like mint and cummin (Luke 11:42). In short, the Pharisee had the appearance of great piety for the sake of bragging rights."
Listen to the above comments on Luke 18:9-12.
>What was the attitude and prayer topic of the tax-collector?
* Luke 18:13 "But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.'"
* "But the tax collector stood at a distance" -Shamed into the corner by the self-righteous. They made sure to let him know he was not one of them. He knew he was not worthy every time he came to the temple. Sadly, some Christians do this now. The modern song "Truth Be Told" by Matthew West goes, "There's a sign on the door, it says 'Come as you are' but I doubt it"
* "He would not even look up to heaven" -Humble.
* "beat his breast" -Repentant.
* "God, have mercy on me, a sinner." -Simple prayer, humbly asking for mercy.
* Humility is a prominent Christian grace (Romans 12:3, 15:17, 18; 1 Corinthians 3:5-7; 2 Corinthians 3:5; Philippians 4:11-13). It is a state of mind well pleasing to God (1 Peter 3:4); it preserves the soul in tranquility (Psalms 69:32, 33), and makes us patient under trials (Job 1:22). (Illustrated Bible Dictionary: And Treasury of Biblical History, Biography, Geography, Doctrine, and Literature)
>11. What was God's response to the prayer of each?
* Luke 18:14 "I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
* "justified before God" -God will see the humble tax collector "just as if" he never sinned. He will forgiven.
* "exalts himself...humbles himself" -We have a choice that is made upon a mindset. Self-exaltation is from how we view ourselves before God and others.
* When Jesus was teaching at a prominent Pharisee a little before this even he said the same thing. Luke 14:11 records, "For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
* In a few weeks Jesus will say this again, just before Jesus proclaimed woes on the proud Pharisees while teaching in the Temple. He said in Matthew 23:11-12, "The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted."
* "will be humbled... will be exalted" -At the resurrection of the dead.
>What can you learn about the character of God throughout this parable?
* Jesus is humble. Matthew 11:28-30 records him saying, "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light."
* Philippians 2:1-11 is about imitating Christ's humility.
>What can you learn here about prayer?
* Humility is Jesus's lesson in this parable. The tax collector is the example given of humility before God and men. Humility is a personal quality in which an individual knows his state before God, shows dependence on God, and respects others.
The tax collector did not look up to heaven. He bowed his head because he knew he was unworthy and full of distress at his guilt. Beating the breast was a response of grief and guilt, a form of punishing a sinful heart. The tax collector confessed out loud in the temple for all to hear, including the Pharisee, "I am a sinner". He asked for God's mercy.
Jesus Christ's life provides the best example of what it means to have humility (Matthew 11:28-30; Philippians 2:1-11). Hebrews 2:7-9 states, "You made him a little lower than the angels; you crowned him with glory and honor and put everything under his feet." In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him. But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone."
Listen to the above comments on Luke 18:13-14.
III. Like a Little Child (15-19)
>12. Why did the people bring babies to Jesus?
* Luke 18:15 "People were also bringing babies to Jesus to have him touch them. When the disciples saw this, they rebuked them."
* This event, while Jesus was in Perea traveling to Jerusalem for the Passover for the last time is in all three synoptic gospels (Matthew 19:13-15; Mark 10:13-16), syncing them chronologically, not that all three are absolutely in historical order. Sometimes an event may not be in exact chronological order..
* Matthew 18:2-4 records a different time when he did and said something similar. That was while he was still in Galilee, making his way to Jerusalem. "He called a little child and had him stand among them. And he said: 'I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven.'"
* Matthew 19:13-15 "Then little children were brought to Jesus for him to place his hands on them and pray for them. But the disciples rebuked those who brought them. Jesus said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these." When he had placed his hands on them, he went on from there."
* Mark 10:13-16 "People were bringing little children to Jesus to have him touch them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, 'Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.' And he took the children in his arms, put his hands on them and blessed them."
* "babies" -The original Greek for "babies" and "infants" is "brephos" properly meaning an unborn child, an embryo (literal or figurative). So perhaps both new born were brought to Jesus, and even pregnant women wanted Jesus to touch their torso to bless the embryo. This would explain why the author Luke used the Greek word "haptomai" translated "touch" in most English Bible translations. Of course if pregnant women were doing this at this time, then the emphasis and meaning to Jesus' teaching greatly increases.
If it is true (and I believe it is) that pregnant women wanted Jesus to bless the embryo in them, then the accepted belief taught by Christians and Jews that embryos are recognized in the Bible as a separate human from their mother is backed up here. The recognition that embryos are a separate human than their mothers is also supported by Genesis 25:22 where Jacob and Esau were jostling each other inside of Rebekah.
For a rabbi or any male other than those in the immediate family to touch another women, even to bless the embryo may have been more than socially awkward. However, I really do not know if this was or was not accepted in Jewish society over 2,000 years ago for I cannot find anyone who wrote about the embryo in my limited library. Perhaps it was customary for a Rabbi to bless an embryo by touching the pregnant woman's torso.
* They believed he was a prophet and perhaps even the Messiah, depending on the person. Religious figures blessing children is still customer in most human societies.
>Why did the disciples rebuke them?
* The disciples were like the heartless judge in the first parable and the Pharisees in the second parable.
* They thought Jesus was to busy to be bothered by little children.
>13. How did Jesus welcome them?
* Luke 18:16 "But Jesus called the children to him and said, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these."
* "little children" -The original Greek word used by Luke is "paidion", not the same as the word in verse 15. "Paidion" defines a brooder group of youth than "brephos" (i.e. Engish "embryo" verses "baby" and "child"). "Paidion" is a diminutive form of the Greek noun "pais" which means "child" and "little child". The "-ion" suffix indicates a smaller or younger version of "pais". It is also used in John 16:21 when referring to one just born and Matthew 2:9 where it reports of the star the Magi followed, "...stopped over the place where the 'paidion' was." (that is baby Jesus).
* "the kingdom of God" -One of the most repeated phrase in Jesus' teachings, especially as he approached Jerusalem this final time. The people were expecting a different kingdom than what Jesus was bringing. Teachings like this should have made this obvious, but it did not.
* Jesus does not look at the outward appearance. Sometimes the humility and innocence of children are more welcome to have in company than proud and arrogent adults.
>What lesson did Jesus teach his disciples through accepting them?
* Luke 18:17 "I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it."
* "little child" -The original Greek word used by Luke is "paidion", same as verse 16.
* James 4:6 "But he gives us more grace. That is why Scripture says: "God opposes the proud but gives grace to the humble."
* This is directly in line with the parables right before.
>In what respect do the widow and the tax-collector in the parables have childlike characters?
* They wanted to be where Jesus was. They desired to feel his touch. They sought his blessing.
* The social and spiritual health of a nation, society, religion, and city can be determined by how their children are faring. Children fare well when they learn love, respect, faith, and discipline from their parents, family, and neighbors (Ephesians 6:4, Colossians 3:21; Hebrews 12:7-11). When children see their parents love and respect God and each other, they have obtained a storehouse full of treasure that no one can steal. When their parents, family, and neighbors point children to Jesus, they are shown the gates to the city of righteousness, well-being, and eternity.
People often brought little children and babies to Jesus to be blessed (Matthew 18:2-4, 19:13-15, Mark 10:13-16). The disciples were busy doing crowd control for the group traveling with them to Jerusalem for the Passover was large (17:11). When they saw the parents bringing babies to Jesus, they strictly forbade (harshly rebuked) them to do that. They believed Jesus had way more important things to do than touch babies. (Look of the meaning of the original Greek word "brephos". It will surprise you.) The disciples were more like the heartless judge and egotistical Pharisee than the persistent widow and humble tax collector in the former two parables.
Jesus allowed the babies to be brought to him and used the incident as a lesson to the disciples. He had taught them this before, but they had obviously forgotten. Jesus taught that "...the kingdom of God belongs to such as these.... Anyone who will not receive the kingdom of God like a little child will never enter it." Simply, Jesus is saying they want to come to the King, the reason for the kingdom of God. Let them come.
David's short Psalm 131 says, "My heart is not proud, O LORD, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. But I have stilled and quieted my soul; like a weaned child with its mother, like a weaned child is my soul within me. O Israel, put your hope in the LORD both now and forevermore."
