Luke 18:9–30

They despised others, and looked upon them with contempt, as not worthy to be compared with them. Now Christ by this parable would show such their folly, and that thereby they shut themselves out from acceptance with God. This is called a parable, though there be nothing of similitude in it; but it is rather a description of the different temper and language of those that proudly justify themselves, and those that humbly condemn themselves; and their different standing before God. It is matter of fact every day. I. Here are both these addressing themselves to the duty of prayer at the same place and time (Luk 18:10): Two men went up into the temple (for the temple stood upon a hill) to pray. It was not the hour of public prayer, but they went thither to offer up their personal devotions, as was usual with good people at that time, when the temple was not only the place, but the medium of worship, and God had promised, in answer to Solomon's request, that, whatever prayer was made in a right manner in or towards that house, it should therefore the rather be accepted. Christ is our temple, and to him we must have an eye in all our approaches to God. The Pharisees and the publican both went to the temple to pray. Note, Among the worshippers of God, in the visible church, there is a mixture of good and bad, of some that are accepted of God, and some that are not; and so it has been ever since Cain and Abel brought their offering to the same altar. The Pharisee, proud as he was, could not think himself above prayer; nor could the publican, humble as he was, think himself shut out from the benefit of it; but we have reason to think that these went with different views. 1. The Pharisee went to the temple to pray because it was a public place, more public than the corners of the streets, and therefore he should have many eyes upon him, who would applaud his devotion, which perhaps was more than was expected. The character Christ gave of the Pharisees, that all their works they did to be seen of men, gives us occasion for this suspicion. Note, Hypocrites keep up the external performances of religion only to save or gain credit. There are many whom we see every day at the temple, whom, it is to be feared, we shall not see in the great day at Christ's right hand. 2. The publican went to the temple because it was appointed to be a house of prayer for all people, Isa 56:7. The Pharisee came to the temple upon a compliment, the publican upon business; the Pharisee to make his appearance, the publican to make his request. Now God sees with what disposition and design we come to wait upon him in holy ordinances, and will judge of us accordingly. II. Here is the Pharisee's address to God (for a prayer I cannot call it): He stood and prayed thus with himself (Luk 18:11, Luk 18:12): standing by himself, he prayed thus, so some read it; he was wholly intent upon himself, had nothing in his eye but self, his own praise, and not God's glory; or, standing in some conspicuous place, where he distinguished himself; or, setting himself with a great deal of state and formality, he prayed thus. Now that which he is here supposed to say is that which shows, 1. That he trusted to himself that he was righteous. A great many good things he said of himself, which we will suppose to be true. He was free from gross and scandalous sins; he was not an extortioner, not a usurer, not oppressive to debtors or tenants, but fair and kind to all that had dependence upon him. He was not unjust in any of his dealings; he did no man any wrong; he could say, as Samuel, Whose ox or whose ass have I taken? He was no adulterer, but had possessed his vessel in sanctification and honour. Yet this was not all; he fasted twice in the week, as an act partly of temperature, partly of devotion. The Pharisees and their disciples fasted twice a week, Monday and Thursday. Thus he glorified God with his body: yet that was not all; he gave tithes of all that he possessed, according to the law, and so glorified God with his worldly estate. Now all this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee: yet he was not accepted; and why was he not? (1.) His giving God thanks for this, though in itself a good thing, yet seems to be a mere formality. He does not say, By the grace of God I am what I am, as Paul did, but turns it off with a slight, God, I thank thee, which is intended but for a plausible introduction to a proud vainglorious ostentation of himself. (2.) He makes his boast of this, and dwells with delight upon this subject, as if all his business to the temple was to tell God Almighty how very good he was; and he is ready to say, with those hypocrites that we read of (Isa 58:3), Wherefore have we fasted, and thou seest not? (3.) He trusted to it as a righteousness, and not only mentioned it, but pleaded it, as if hereby he had merited at the hands of God, and made him his debtor. (4.) Here is not one word of prayer in all he saith. He went up to the temple to pray, but forgot his errand, was so full of himself and his own goodness that he thought he had need of nothing, no, not of the favour and grace of God, which, it would seem, he did not think worth asking. 2. That he despised others. (1.) He thought meanly of all mankind but himself: I thank thee that I am not as other men are. He speaks indefinitely, as if he were better than any. We may have reason to thank God that we are not as some men are, that are notoriously wicked and vile; but to speak at random thus, as if we only were good, and all besides us were reprobates, is to judge by wholesale. (2.) He thought meanly in a particular manner of this publican, whom he had left behind, it is probable, in the court of the Gentiles, and whose company he had fallen into as he came to the temple. He knew that he was a publican, and therefore very uncharitably concluded that he was an extortioner, unjust, and all that is naught. Suppose it had been so, and he had known it, what business had he to take notice of it? Could not he say his prayers (and that was all that the Pharisees did) without reproaching his neighbours? Or was this a part of his God, I thank thee? And was he as much pleased with the publican's badness as with his own goodness? There could not be a plainer evidence, not only of the want of humility and charity, but of reigning pride and malice, than this was. III. Here is the publican's address to God, which was the reverse of the Pharisee's, as full of humility and humiliation as his was of pride and ostentation; as full of repentance for sin, and desire towards God, as his was of confidence in himself and his own righteousness and sufficiency. 1. He expressed his repentance and humility in what he did; and his gesture, when he addressed himself to his devotions, was expressive of great seriousness and humility, and the proper clothing of a broken, penitent, and obedient heart. (1.) He stood afar off. The Pharisee stood, but crowded up as high as he could, to the upper end of the court; the publican kept at a distance under a sense of his unworthiness to draw near to God, and perhaps for fear of offending the Pharisee, whom he observed to look scornfully upon him, and of disturbing his devotions. Hereby he owned that God might justly behold him afar off, and send him into a state of eternal distance from him, and that it was a great favour that God was pleased to admit him thus nigh. (2.) He would not lift up so much as his eyes to heaven, much less his hands, as was usual in prayer. He did lift up his heart to God in the heavens, in holy desires, but, through prevailing shame and humiliation, he did not lift up his eyes in holy confidence and courage. His iniquities are gone over his head, as a heavy burden, so that he is not able to look up, Psa 40:12. The dejection of his looks is an indication of the dejection of his mind at the thought of sin. (3.) He smote upon his breast, in a holy indignation at himself for sin: "Thus would I smite this wicked heart of mine, the poisoned fountain out of which flow all the streams of sin, if I could come at it." The sinner's heart first smites him in a penitent rebuke, Sa2 24:10. David's heart smote him. Sinner, what hast thou done? And then he smites his heart with penitent remorse: O wretched man that I am? Ephraim is said to smite upon his thigh, Jer 31:19. Great mourners are represented tabouring upon their breasts, Nah 2:7. 2. He expressed it in what he said. His prayer was short. Fear and shame hindered him from saying much; sighs and groans swallowed up his words; but what he said was to the purpose: God, be merciful to me a sinner. And blessed be God that we have this prayer upon record as an answered prayer, and that we are sure that he who prayed it went to his house justified; and so shall we, if we pray it, as he did, through Jesus Christ: "God, be merciful to me a sinner; the God of infinite mercy be merciful to me, for, if he be not, I am for ever undone, for ever miserable. God be merciful to me, for I have been cruel to myself." (1.) He owns himself a sinner by nature, by practice, guilty before God. Behold, I am vile, what shall I answer thee? The Pharisee denies himself to be a sinner; none of his neighbours can charge him, and he sees no reason to charge himself, with any thing amiss; he is clean, he is pure from sin. But the publican gives himself no other character than that of a sinner, a convicted criminal at God's bar. (2.) He has no dependence but upon the mercy of God, that, and that only, he relies upon. The Pharisee had insisted upon the merit of his fastings and tithes; but the poor publican disclaims all thought of merit, and flies to mercy as his city of refuge, and takes hold of the horn of that altar. "Justice condemns me; nothing will save me but mercy, mercy." (3.) He earnestly prays for the benefit of that mercy: "O God, be merciful, be propitious, to me; forgive my sins; be reconciled to me; take me into thy favour; receive me graciously; love me freely." He comes as a beggar for an alms, when he is ready to perish for hunger. Probably he repeated this prayer with renewed affections, and perhaps said more to the same purport, made a particular confession of his sins, and mentioned the particular mercies he wanted, and waited upon God for; but still this was the burden of the song: God, be merciful to me a sinner. IV. Here is the publican's acceptance with God. We have seen how differently these two addressed themselves to God; it is now worth while to enquire how they sped. There were those who would cry up the Pharisee, by whom he would go to his house applauded, and who would look with contempt upon this sneaking whining publican. But our Lord Jesus, to whom all hearts are open, all desires known, and from whom no secret is hid, who is perfectly acquainted with all proceedings in the court of heaven, assures us that this poor, penitent, broken-hearted publican went to his house justified, rather than the other. The Pharisee thought that if one of them must be justified, and not the other, certainly it must be he rather than the publican. "No," saith Christ, "I tell you, I affirm it with the utmost assurance, and declare it to you with the utmost concern, I tell you, it is the publican rather than the Pharisee." The proud Pharisee goes away, rejected of God; his thanksgivings are so far from being accepted that they are an abomination; he is not justified, his sins are not pardoned, nor is he delivered from condemnation: he is not accepted as righteous in God's sight, because he is so righteous in his own sight; but the publican, upon this humble address to Heaven, obtains the remission of his sins, and he whom the Pharisee would not set with the dogs of his flock God sets with the children of his family. The reason given for this is because God's glory is to resist the proud, and give grace to the humble. 1. P…

I say to you, this man went down into his house justified rather than the other; for every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted. 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 (sabbaton) 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] 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] 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. Footnotes: [327] "Le Pharisien se tenant l'a;" -- "the Pharisee standing there." [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." [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…

One gracious touch of Christ's will make our children happy. They brought infants to him, that he might touch them in token of the application of his grace and Spirit to them, for that always makes way for his blessing, which likewise they expected: see Isa 44:3. I will first pour my Spirit upon thy seed, and then my blessing upon thine offspring. 3. It is no strange thing for those who make their application to Jesus Christ, for themselves or for their children, to meet with discouragement, even from those who should countenance and encourage them: When the disciples saw it, they thought, if this were admitted, it would bring endless trouble upon their Master, and therefore they rebuked them, and frowned upon them. The spouse complained of the watchmen, Sol 3:3; Sol 5:7. 4. Many whom the disciples rebuke the Master invites: Jesus called them unto him, when, upon the disciples' check, they were retiring. They did not appeal from the disciples to the Master, but the Master took cognizance of their despised cause. 5. It is the mind of Christ that little children should be brought to him, and presented as living sacrifices to his honour: "Suffer little children to come to me, and forbid them not; let nothing be done to hinder them, for they shall be as welcome as any." The promise is to us, and to our seed; and therefore he that has the dispensing of promised blessings will bid them welcome to him with us. 6. The children of those who belong to the kingdom of God do likewise belong to that kingdom, as the children of freemen are freemen. If the parents be members of the visible church, the children are so too; for, if the root be holy, the branches are so. 7. So welcome are children to Christ that those grown people are most welcome to him who have in them most of the disposition of children (Luk 18:17): Whosoever shall not receive the kingdom of God as a little child, that is, receive the benefits of it with humility and thankfulness, not pretending to merit them as the Pharisee did, but gladly owning himself indebted to free grace for them, as the publican did; unless a man be brought to this self-denying frame he shall in no wise enter into that kingdom. They must receive the kingdom of God as children, receive their estates by descent and inheritance, not by purchase, and call it their Father's gift.

And they presented to him also infants, that he might touch them; which, when the disciples saw, they rebuked them. 16. But Jesus, when he had called them to him, said, Suffer children to come to me, and do not forbid them; for of such is the kingdom of God. 17. Verily I say to you, Whosoever shall not receive the kingdom of God as a child shall not enter into it. This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them, and dedicates them to the Father [611] by a solemn act of blessing. We must observe the intention of those who present the children; for if there had not been a deep-rooted conviction in their minds, that the power of the Spirit was at his disposal, that he might pour it out on the people of God, it would have been unreasonable to present their children. There is no room, therefore, to doubt, that they ask for them a participation of his grace; and so, by way of amplification, Luke adds the particle also; as if he had said that, after they had experienced the various ways in which he assisted adults, they formed an expectation likewise in regard to children, that, if he laid hands on them, they would not leave him without having received some of the gifts of the Spirit. The laying on of hands (as we have said on a former occasion) was an ancient and well known sign of blessing; and so there is no reason to wonder, if they desire that Christ, while employing that solemn ceremony, should pray for the children At the same time, as the inferior are blessed by the better, (Hebrews 7:7,) they ascribe to him the power and honor of the highest Prophet. Matthew 19:13. But the disciples rebuked them. If a crown [612] had been put on his head, they would have admitted it willingly, and with approbation; for they did not yet comprehend his actual office. But they reckon it unworthy of his character to receive children; and their error wanted not plausibility; for what has the highest Prophet and the Son of God to do with infants? But hence we learn, that they who judge of Christ according to the feeling of their flesh are unfair judges; for they constantly deprive him of his peculiar excellencies, and, on the other hand, ascribe, under the appearance of honor, what does not at all belong to him. Hence arose an immense mass of superstitions, which presented to the world a fancied Christ. [613] And therefore let us learn not to think of him otherwise than what himself teaches, and not to assign to him a character different from what he has received from the Father. We see what happened with Popery. They thought that they were conferring a great honor on Christ, if they bowed down before a small piece of bread; but in the sight of God it was an offensive abomination. Again, because they did not think it sufficiently honorable to him to perform the office of an Advocate for us, they made for themselves innumerable intercessors; but in this way they deprived him of the honor of Mediator. 14. Suffer children. He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age. And no wonder; for since the whole race of Adam is shut up under the sentence of death, all from the least even to the greatest must perish, except those who are rescued by the only Redeemer. To exclude from the grace of redemption those who are of that age would be too cruel; and therefore it is not without reason that we employ this passage as a shield against the Anabaptists. They refuse baptism to infants, because infants are incapable of understanding that mystery which is denoted by it. We, on the other hand, maintain that, since baptism is the pledge and figure of the forgiveness of sins, and likewise of adoption by God, it ought not to be denied to infants, whom God adopts and washes with the blood of his Son. Their objection, that repentance and newness of life are also denoted by it, is easily answered. Infants are renewed by the Spirit of God, according to the capacity of their age, till that power which was concealed within them grows by degrees, and becomes fully manifest at the proper time. Again, when they argue that there is no other way in which we are reconciled to God, and become heirs of adoption, than by faith, we admit this as to adults, but, with respect to infants, this passage demonstrates it to be false. Certainly, the laying on of hands was not a trifling or empty sign, and the prayers of Christ were not idly wasted in air. But he could not present the infants solemnly to God without giving them purity. And for what did he pray for them, but that they might be received into the number of the children of God? Hence it follows, that they were renewed by the Spirit to the hope of salvation. In short, by embracing them, he testified that they were reckoned by Christ among his flock. And if they were partakers of the spiritual gifts, which are represented by Baptism, it is unreasonable that they should be deprived of the outward sign. But it is presumption and sacrilege to drive far from the fold of Christ those whom he cherishes in his bosom, and to shut the door, and exclude as strangers those whom he does not wish to be forbidden to come to him For of such is the kingdom of heaven. Under this term he includes both little children and those who resemble them; for the Anabaptists foolishly exclude children, with whom the subject must have commenced; but at the same time, taking occasion from the present occurrence, he intended to exhort his disciples to lay aside malice and pride, and put on the nature of children Accordingly, it is added by Mark and Luke, that no man can enter into the kingdom of heaven unless he be made to resemble a child. But we must attend to Paul's admonition, not to be children in understanding, but in malice, (1 Corinthians 14:20.) Footnotes: [611] "A Dieu son Pere;" -- "to God his Father." [612] "Une couronne royale;" -- "a royal crown." [613] "Un Christ faict a la fantasie des hommes;" -- "a Christ made according to the fancy of men."

This implies such a belief of an eternal life after this as atheists and infidels have not, such a concern to make it sure as a careless unthinking world have not, and such a willingness to comply with any terms that it may be made sure as those have not who are resolvedly devoted to the world and the flesh. 3. Those who would inherit eternal life must apply themselves to Jesus Christ as their Master, their teaching Master, so it signifies here (didaskale), and their ruling Master, and so they shall certainly find him. There is no learning the way to heaven but in the school of Christ, by those that enter themselves into it, and continue in it. 4. Those who come to Christ as their Master must believe him to have not only a divine mission, but a divine goodness. Christ would have this ruler know that if he understood himself aright in calling him good he did, in effect, call him God and indeed he was so (Luk 18:19): "Why callest thou me good? Thou knowest there is none good but one, that is, God; and dost thou then take me for God? If so, thou art in the right." 5. Our Master, Christ himself, has not altered the way to heaven from what it was before his coming, but has only made it more plain, and easy, and comfortable, and provided for our relief, in case we take any false step. Thou knowest the commandments. Christ came not to destroy the law and the prophets, but to establish them. Wouldest thou inherit eternal life? Govern thyself by the commandments. 6. The duties of the second table must be conscientiously observed, in order to our happiness, and we must not think that any acts of devotion, how plausible soever, will atone for the neglect of them. Nor is it enough to keep ourselves free from the gross violations of these commandments, but we must know these commandments, as Christ has explained them in his sermon upon the mount, in their extent and spiritual nature, and so observe them. 7. Men think themselves innocent because they are ignorant; so this ruler did. He said, All these have I kept from my youth up, Luk 18:21. He knows no more evil of himself than the Pharisee did, Luk 18:11. He boasts that he began early in a course of virtue, that he had continued in it to this day, and that he had not in any instance transgressed. Had he been acquainted with the extent and spiritual nature of the divine law, and with the workings of his own heart, - had he been but Christ's disciples awhile, and learned of him, he would have said quite the contrary: "All these have I broken from my youth up, in thought, word, and deed." 8. The great things by which we are to try our spiritual state are how we stand affected to Christ and to our brethren, to this world and to the other; by these this man was tried. For, (1.) If we have a true affection to Christ, he will come and follow him, will attend to his doctrine, and submit to his discipline, whatever it cost him. None shall inherit eternal life who are not willing to take their lot with the Lord Jesus, to follow the Lamb whithersoever he goes. (2.) If he have a true affection to his brethren, he will, as there is occasion, distribute to the poor, who are God's receivers of his dues out of our estates. (3.) If he think meanly of this world, as he ought, he will not stick at selling what he has, if there be a necessity for it, for the relief of God's poor. (4.) If he think highly of the other world, as he ought, he will desire no more than to have treasure in heaven, and will reckon that a sufficient abundant recompence for all that he has left, or lost, or laid out for God in this world. 9. There are many that have a great deal in them that is very commendable, and yet they perish for the lack of some one thing; so this ruler here; he broke with Christ upon this, he liked all his terms very well but this which would part between him and his estate: "In this, I pray thee, have me excused." If this be the bargain, it is no bargain. 10. Many that are loth to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day at last; they are very sorry that they cannot serve God and mammon both; but, if one must be quitted, it shall be their God, not their worldly gain. II. Christ's discourse with his disciples upon this occasion, in which we may observe, 1. Riches are a great hindrance to many in the way to heaven. Christ took notice of the reluctancy and regret with which the rich man broke off from him. He saw that he was very sorrowful, and was sorry for him; but thence he infers, How hardly shall they that have riches enter into the kingdom of God! Luk 18:24. If this ruler had had but as little of the world as Peter, and James, and John had, in all probability he would have left it, to follow Christ, as they did; but, having a great estate, it had a great influence upon him, and he chose rather to take his leave of Christ than to lay himself under an obligation to dispose of his estate in charitable uses. Christ asserts the difficulty of the salvation of rich people very emphatically: It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God, Luk 18:25. It is a proverbial expression, that denotes the thing to be extremely difficult. 2. There is in the hearts of all people such a general affection to this world, and the things of it, that, since Christ has required it as necessary to salvation that we should sit loose to this world, it is really very hard for any to get to heaven. If we must sell all, or break with Christ, who then can be saved? Luk 18:26. They do not find fault with what Christ required as hard and unreasonable. No, it is very fit that they who expect an eternal happiness in the other world should be willing to forego all that is dear to them in this world, in expectation of it. But they know how closely the hearts of most men cleave to this world, and are ready to despair of their being ever brought to this. 3. There are such difficulties in the way of our salvation: as could never be got over but by pure omnipotence, by that grace of God which is almighty, and to which that is possible which exceeds all created power and wisdom. The things which are impossible with men (and utterly impossible it is that men should work such a change upon their own spirits as to turn them from the world to God, it is like dividing the sea, and driving Jordan back), these things are possible with God. His grace can work upon the soul, so as to alter the bent and bias of it, and give it a contrary ply; and it is he that works in us both to will and to do. 4. There is an aptness in us to speak too much of what we have left and lost, of what we have done and suffered, for Christ. This appears in Peter: Lo, we have left all, and followed thee, Luk 18:28. When it came in his way, he could not forbear magnifying his own and his brethren's affection to Christ, in quitting all to follow him. But this we should be so far from boasting of, that we should rather acknowledge it not worth taking notice of, and be ashamed of ourselves that there should have been any regret and difficulty in the doing of it, and any hankerings towards those things afterwards. 5. Whatever we have left, or laid out, for Christ, it shall without fail be abundantly made up to us in this world and that to come, notwithstanding our weaknesses and infirmities (Luk 18:29, Luk 18:30): No man has left the comfort of his estate or relations for the kingdom of God's sake, rather than they should hinder either his services to that kingdom or his enjoyments of it, who shall not receive manifold more in this present time, in the graces and comforts of God's Spirit, in the pleasures of communion with God and of a good conscience, advantages which, to those that know how to value and improve them, will abundantly countervail all their loses. Yet that is not all; in the world to come they shall receive life everlasting, which is the thing that the ruler seemed to have his eye and heart upon.

[615] 17. And as he was going out into the road, one ran, and, when he had kneeled down, asked him, Good Master, what shall I do, that I may obtain eternal life? 18. And Jesus said to him, Why callest thou me good? There is none good but God alone. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. 20. But he answering said to him, Master, all these things have I kept from my youth. 21. And Jesus, beholding him, loved him, and said to him, Thou art in want of one thing, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me, taking the cross on thy shoulders. 22. But he, affected with uneasiness on account of the saying, went away sorrowful; for he had many possessions. 18. And a certain ruler asked him, saying, Good Master, what shall I do, that I may obtain eternal life? 19. And Jesus said to him, Why callest thou me good? None is good but God alone. 20. Thou knowest the commandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness. Honor thy father and thy mother. 21. And he said, All these things have I kept from my youth. 22. Having heard this, Jesus said to him, Yet one thing thou wantest; sell all that thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 23. Having heard these things, he was grieved; for he was very rich. Matthew 19:16. And, lo, one. Luke says that he was a ruler, (archon,) that is, a man of very high authority, not one of the common people. [616] And though riches procure respect, [617] yet he appears to be here represented to have been held in high estimation as a good man. For my own part, after weighing all the circumstances, I have no doubt that, though he is called a young man, he belonged to the class of those who upheld the integrity of the Elders, by a sober and regular life. [618] He did not come treacherously, as the scribes were wont to do, but from a desire of instruction; and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, [619] hardly relish the doctrine of the Gospel. But, in order to form a more correct judgment of the meaning of the answer, we must attend to the form of the question. He does not simply ask how and by what means he shall reach life, but what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to the keeping of the law, which unquestionably is the way of life, as I shall explain more fully afterwards. 17. Why callest thou me good? I do not understand this correction in so refined a sense as is given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine that these words mean, "If thou perceivest in me nothing more exalted than human nature, thou falsely appliest to me the epithet good, which belongs to God alone." I do acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title; because they have not a drop of goodness in themselves, but borrowed from God; and because in the former, goodness is only begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine; as if he had said, "Thou falsely callest me a good Master, unless thou acknowledgest that I have come from God." The essence of his Godhead, therefore, is not here maintained, but the young man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but Christ wishes him to rise higher, that he may hear God speaking. For -- as it is customary with men to make angels of those who are devils -- they indiscriminately give the appellation of good teachers to those in whom they perceive nothing divine; but those modes of speaking are only profanations of the gifts of God. We need not wonder, therefore, if Christ, in order to maintain the authority of his doctrine, directs the young man to God. Keep the commandments. This passage was erroneously interpreted by some of the ancients, whom the Papists have followed, as if Christ taught that, by beeping the law, we may merit eternal life On the contrary, Christ did not take into consideration what men can do, but replied to the question, What is the righteousness of works? or, What does the Law require? And certainly we ought to believe that God comprehended in his law the way of living holily and righteously, in which righteousness is included; for not without reason did Moses make this statement, He that does these things shall live in them, (Leviticus 18:5;) and again, I call heaven and earth to witness that l have this day showed you life, (Deuteronomy 30:19.) We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly -- if there were such a man -- would obtain life for himself. But as we are all destitute of the glory of God, (Romans 3:23,) nothing but cursing will be found in the law; and nothing remains for us but to betake ourselves to the undeserved gift of righteousness. And therefore Paul lays down a twofold righteousness, the righteousness of the law, (Romans 10:5,) and the righteousness of faith, (Romans 10:6.) He makes the first to consist in works, and the second, in the free grace of Christ. Hence we infer, that this reply of Christ is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no man is accounted righteous before God unless he has fulfilled the law, [620] (which is impossible,) that, convinced of his weakness, he might betake himself to the assistance of faith. I acknowledge, therefore, that, as God has promised the reward of eternal life to those who keep his law, we ought to hold by this way, if the weakness of our flesh did not prevent; but Scripture teaches us, that it is through our own fault that it becomes necessary for us to receive as a gift what we cannot obtain by works. If it be objected, that it is in vain to hold out to us the righteousness which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply, since it is the first part of instruction, by which we are led to the righteousness which is obtained by prayer, it is far from being superfluous; and, therefore, when Paul says, that the doers of the law are justified, (Romans 2:13,) he excludes all from the righteousness of the law. This passage sets aside all the inventions which the Papists have contrived in order to obtain salvation. For not only are they mistaken in wishing to lay God under obligation to them by their good works, to bestow salvation as a debt; but when they apply themselves to do what is right, they leave out of view the doctrine of the law, and attend chiefly to their pretended devotions, as they call them, not that they openly reject the law of God, but that they greatly prefer human traditions. [621] But what does Christ say? That the only worship of which God approves is that which he has prescribed; because obedience is better to him than all sacrifices, [622] (1 Samuel 15:22.) So then, while the Papists are employed in frivolous traditions, let every man who endeavors to regulate his life by obedience to Christ direct his whole attention to keep the commandments of the law. 18. Thou shalt not murder It is surprising that, though Christ intended to show that we are bound to obey the whole law, he should mention the second table only; but he did so, because from the duties of charity the disposition of every man is better ascertained. Piety towards God holds, no doubt, a higher rank; [623] but as the observation of the first table is often feigned by hypocrites, the second table is better adapted for making a scrutiny. [624] Let us know, therefore, that Christ selected those commandments in which is contained a proof of true righteousness; but by a synecdoche he takes a part for the whole. As to the circumstance of his placing that commandment last which speaks of honoring parents, it is of no consequence, for he paid no attention to the regular order. Yet it is worthy of notice, that this commandment is declared to belong to the second table, that no one may be led astray by the error of Josephus, who thought that it belonged to the first table. [625] What is added at the end, Thou shalt love thy neighbor, contains nothing different from the former commandments, but is, general explanation of them all. The young man saith to him. The law must have been dead to him, when he vainly imagined that he was so righteous; for if he had not flattered himself through hypocrisy, it was an excellent advice to him to learn humility, to contemplate his spots and blemishes in the mirror of the law. But, intoxicated with foolish confidence, he fearlessly boasts that he has discharged his duty properly from his childhood. Paul acknowledges that the same thing happened to himself, that, so long as the power of the law was unknown to him, he believed that he was alive; but that, after he knew what the law could do, a deadly wound was inflicted on him, (Romans 7:9.) So the reply of Christ, which follows, was suited to the man's disposition. And yet Christ does not demand any thing beyond the commandments of the law, but, as the bare recital had not affected him, Christ employed other words for detecting the hidden disease of avarice. I confess that we are nowhere commanded in the law to sell all; but as the design of the law is, to bring men to self-denial, and as it expressly condemns covetousness, we see that Christ had no other object in view than to correct the false conviction of the young man. [626] for if he had known himself thoroughly, as soon as he heard the mention of the law, he would have acknowledged that he was liable to the judgment of God; but now, when the bare words of the law do not sufficiently convince him of his guilt, the inward meaning is expressed by other words. If Christ now demanded any thing beyond the commandments of the law, he would be at variance with himself. He just now taught that perfect righteousness is comprehended in the commandments of the law: how then will it agree with this to charge the law with deficiency? Besides, the protestation of Moses, (Deuteronomy 30:15,) which I formerly quoted, would be false. Mark 10:21. One thing thou wantest. Christ therefore does not mean that the young man wanted one Thing beyond the keeping of the law, but in the very keeping of the law. For though the law nowhere obliges us to sell all, yet as it represses all sinful desires, and teaches us to bear the cross, as it bids us be prepared for hunger and poverty, the young man is very far from keeping it fully, so long as he is attached to his riches, and burns with covetousness. And he says that one thing is wanting, because he does not need to preach to him about fornication and murder, but to point out a particular disease, as if he were laying his finger on the sore. It ought also to be observed, that he does not only enjoin him to sell, but likewise to give to the poor; for to part with riches would not be in itself a virtue, but rather a vain ambition. Profane historians applaud Crates, a Theban, because he threw into the sea his money and all that he reckoned valuable; for he did not think that he could save himself unless his wealth were lost; as if it would not have been better to bestow on others what he imagined to be more than he needed. Certainly, as cha…