28Peter said, “Behold, we have left our own homes and followed You.” 29And He said to them, “Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, 30who will not receive many times as much at this time and in the age to come, eternal life.” 31Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. 32“For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 33and after they have scourged Him, they will kill Him; and the third day He will rise again.” 34But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said. Bartimaeus Receives Sight 35As Jesus was approaching Jericho, a blind man was sitting by the road begging. 36Now hearing a crowd going by, he began to inquire what this was. 37They told him that Jesus of Nazareth was passing by. 38And he called out, saying, “Jesus, Son of David, have mercy on me!” 39Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, “Son of David, have mercy on me!” 40And Jesus stopped and commanded that he be brought to Him; and when he came near, He questioned him, 41“What do you want Me to do for you?” And he said, “Lord, I want to regain my sight!” 42And Jesus said to him, “Receive your sight; your faith has made you well.” 43Immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God.
New American Standard Bible (©1995)
Peter said, "Behold, we have left our own homes and followed You."GOD'S WORD® Translation (©1995)
Then Peter said, "We've left everything to follow you." King James Bible
Then Peter said, Lo, we have left all, and followed thee. Douay-Rheims Bible
Then Peter said: Behold, we have left all things, and have followed thee. Darby Bible Translation
And Peter said, Behold, we have left all things and have followed thee. English Revised Version
And Peter said, Lo, we have left our own, and followed thee. Webster's Bible Translation
Then Peter said, Lo, we have left all, and followed thee. Weymouth New Testament
Then Peter said, "See, we have given up our homes and have followed you." World English Bible
Peter said, "Look, we have left everything, and followed you." Young's Literal Translation
And Peter said, 'Lo, we left all, and did follow thee;'
Luke 5:11 When they had brought their boats to land, they left everything and followed Him.
John 19:27 Then He said to the disciple, "Behold, your mother!" From that hour the disciple took her into his own household.
Matthew Henry's Whole Bible Commentary Verses 18-30 In these verses we have, I. Christ's discourse with a ruler, that had a good mind to be directed by him in the way to heaven. In which we may observe, 1. It is a blessed sight to see persons of distinction in the world distinguish themselves from others of their rank by their concern about their souls and another life. Luke takes notice of it that he was a ruler. Few of the rulers had any esteem for Christ, but here was one that had; whether a church or state ruler does not appear, but he was one in authority. 2. The great thing we are every one of us concerned to enquire after is what we shall do to get to heaven, what we shall do to inherit eternal life. 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 (v. 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, v. 21. He knows no more evil of himself than the Pharisee did, v. 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! v. 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, v. 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? v. 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, v. 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 (v. 29, 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. Calvin's Commentary Matthew 19:27-30 Mark 10:28-31 Luke 18:28-30, Luke 22:28-31 27. Then Peter answering said to him, Lo, we have left all, and have followed thee: what therefore shall we have? 28. And Jesus said to them, Verily I say to you, That you who have followed me in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit on twelve thrones, judging the twelve tribes of Israel. 29. And whosoever shall leave houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for the sake of my name, shall receive a hundred-fold, and shall obtain eternal life. 30. And many that are first shall be last, and the last first. [634] 28. And Peter began to say to him, Lo, we have left all, and have followed thee. 29. And Jesus answering said, Verily I say to you, There is no man that hath left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake, and (for the sake) of the Gospel, [635] 30. But shall receive a hundred-fold now at this time, houses, and brothers, and sister, and mothers, and children, and fields, with persecution, and in the world to come eternal life. 31. But many that are first shall be last, and the last first. [636] 28. And Peter said, Lo, we have left all, and have followed thee. 29. Who said to them, Verily I say to you, There is no man who hath left house, or parents, or brothers, or wife, or children, on account of the kingdom of God, 30. Who shall not receive much more at this time, and in the world to come eternal life. Luke 22:28-30 28. You are they that have continued with me in my temptations: [637] 29. And I appoint to you the kingdom, [638] as my Father hath appointed it to me; 30. That you may eat and drink at my table in my kingdom and may sit on thrones, judging the twelve tribes of Israel. Matthew 19:27. Then Peter answering said to him. Peter tacitly compares himself and the other disciples to the rich man, whom the world had turned aside from Christ. As they had led a poor and wandering [639] life, which was not unaccompanied by disgrace and by annoyances, and as no better condition for the future presented itself, he properly inquires if it be to no purpose that they have left all their property, and devoted themselves to Christ; for it would be unreasonable if, after having been stripped of their property by the Lord, they should not be restored to a better condition. Lo, we have left all. But what were those all things? for, being mean and very poor men, they scarcely had a home to leave, and therefore this boasting might appear to be ridiculous. And certainly experience shows how large an estimate men commonly form of their duties towards God, as at this day, among the Papists, those who were little else than beggars make it a subject of haughty reproach that they have sustained great damage for the sake of the Gospel. But the disciples may be excused on this ground, that, though their wealth was not magnificent, they subsisted at home, by their manual labors, not less cheerfully than the richest man. And we know that men of humble condition, who have been accustomed to a quiet and modest life, reckon it a greater hardship to be torn from their wives and children than those who are led by ambition, or who are carried in various directions by the gale of prosperity. Certainly, if some reward had not been reserved for the disciples, it would have been foolish in them to have changed their course of life. [640] But though on that ground they might be excused, they err in this respect, that they demand a triumph to be given them, before they have finished their warfare. If we ever experience such uneasiness at delay, and if we are tempted by impatience, let us learn first to reflect on the comforts by which the Lord soothes the bitterness of the cup in this world, and next elevate our minds to the hope of the heavenly life; for these two points embrace the answer of Christ. 28. Verily I say to you. That the disciples may not think that they have lost their pains, and repent of having begun the course, Christ warns them that the glory of his kingdom, which at that time was still hidden, was about to be revealed. As if he had said, "There is no reason why that mean condition should discourage you; for I, who am scarcely equal to the lowest, will at length ascend to my throne of majesty. Endure then for a little, till the time arrive for revealing nay glory." And what does he then promise to them? That they shall be partakers of the same glory. You also shall sit on twelve thrones By assigning to them thrones, from which they may judge the twelve tribes of Israel, he compares them to assessors, or first councilors and judges, who occupy the highest seats in the royal council. We know that the number of those who were chosen to be apostles was twelve, in order to testify that, by the agency of Christ, God purposed to collect the remnant of his people which was scattered. This was a very high rank, but hitherto was concealed; and therefore Christ holds their wishes in suspense till the latest revelation of his kingdom, when they will fully receive the fruit of their election. And though the kingdom of Christ is, in some respects, manifested by the preaching of the Gospel, there is no doubt that Christ here speaks of the last day. In the regeneration. Some connect this term with the following clause. In this sense, regeneration would be nothing else than the renovation which shall follow our restoration, when life shall swallow up what is mortal, and when our mean body shall be transformed into the heavenly glory of Christ. But I rather explain regeneration as referring to the first coming of Christ; for then the world began to be renewed, and arose out of the darkness of death into the light of life. And this way of speaking occurs frequently in the Prophets, and is exceedingly adapted to the connection of this passage. For the renovation of the Church, which had been so frequently promised, had raised an expectation of wonderful happiness, as soon as the Messiah should appear; and therefore, in order to guard against that error, Christ distinguishes between the beginning and the completion of his reign. Luke 22:28. You are they who have continued with me. Although Luke appears to relate a different discourse of Christ, and one which was delivered at a different time, yet I have no doubt that it refers to the same time. For it is not a continued discourse of Christ that is here related, but detached sentences, without any regard to the order of time, as we shall shortly afterwards have occasion to state. But he employs more words than Matthew; for he declares that, as the apostles had accompanied him, and had remained steadfastly in his temptations, they would also be partakers of his glory. It is asked, in what sense does he call them his temptations? I think that he means the contests by which God tried him and the apostles in common. And properly did he use the word temptations; for, according to the feeling of human nature, his faith and patience were actually tried. 29. And I appoint to you the kingdom. Here he makes them not only judges, but kings; for he shares with them the kingdom which he received from the Father There is an emphasis in the word appoint, that they may not, by warmth and vehemence of desire, hasten too eagerly to possess the kingdom of which he alone has the lawful right to dispose. By his own example, also, he exhorts them to patience; for, though he was ordained by the Father to be a King, yet he was not immediately raised to his glory, but even emptied Himself, (Philippians 2:7,) and by the ignominy of the cross obtained kingly honor. To eat and drink at his table is put metaphorically for being made partakers of the same glory. Matthew 19:29. And whosoever shall forsake. After having raised the expectation of his followers to the hope of a future life, he supports them by immediate consolations, [641] and strengthens them for bearing the cross. For though God permit his people to be severely afflicted, he never abandons them, so as not to recompense their distresses by his assistance. And here he does not merely address the apostles, but takes occasion to direct his discourse generally to all the godly. The substance of it is this: Those who shall willingly lose all for the sake of Christ, will be more happy even in this life than if they had retained the full possession of them; but the chief reward is laid up for them in heaven. But what he promises about recompensing them a hundredfold appears not at all to agree with experience; for in the greater number of cases, those who have been deprived of their parents, or children, and other relatives -- who have been reduced to widowhood, and stripped of their wealth, for the testimony of Christ -- are so far from recovering their property, that in exile, solitude and desertion, they have a hard struggle with severe poverty. I reply, if any man estimate aright the immediate grace of God, by which he relieves the sorrows of his people, he will acknowledge that it is justly preferred to all the riches of the world. For though unbelievers flourish, (Psalm 92:7,) yet as they know not what awaits them on the morrow (James 4:14,) they must be always tossed about in perplexity and terror, and it is only by stupefying themselves in some sort that they can at all enjoy prosperity. [642] Yet God gladdens his people, so that the small portion of good which they enjoy is more highly valued by them, and far sweeter, than if out of Christ they had enjoyed an unlimited abundance of good things. In this sense I interpret the expression used by Mark, with persecutions; as if Christ had said, Though persecutions always await the godly in this world, and though the cross, as it were, is attached to their back, yet so sweet is the seasoning of the grace of God, which gladdens them, that their condition is more desirable than the luxuries of kings. 30. And many that are first shall be last. This sentence was added in order to shake off the indolence of the flesh. The apostles, though they had scarcely begun the course, were hastening to demand the prize. And such is the disposition of almost all of us, that, when a month has elapsed, we ask, like soldiers who have served their time, to receive a discharge. But Christ exhorts those who have begun well (Galatians 3:3; Galatians 5:7) to vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers, by referring to his own example, to: forget those things which are behind, and press forward to the remaining portion of their course,
(Philippians 3:13,14.) As often, therefore, as we call to mind the heavenly crown, we ought, as it were, to feel the application of fresh spurs, that we may not be more indolent for the future.
Footnotes: [634] "Et les derniers seront premiers;" -- "and the last shall be first." [635] "Pour l'amour de moy et de l'Evangile;" -- "for the love of me and of the Gospel." [636] "Et les derniers seront premiers;" -- "and the last shall be first." [637] "Qui avez persevere avec moy;" -- "who have persevered with me." [638] "Le royaume." [639] "Et suiete a changer souvent de demeurance;" -- "and liable to change their residence frequently." [640] "D'avoir change d'estat et de facon de vivre;" -- "for having changed their condition and their way of living." [641] "De consolations de la vie presente;" -- "by consolations of the present life." [642] "Ils ne peuvent iouir a leur aise des biens qu'ils ont, sinon qu'ils en-trent comme en une stupidite, et effacent tout sentiment de leur conscience;" -- "they cannot enjoy at their ease the good things which they possess, unless they become, as it were, stupid, and destroy every feeling of their conscience."
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Follow Followed Homes Ours Peter New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: all and Behold follow followed had have him homes left our own Peter said to We you Bible Browser | |
June 7 Morning
Men ought always to pray, and not to faint.--LUKE 18:1. Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friend of mine in his journey is come to me and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his …
Anonymous—Daily Light on the Daily PathJanuary 3 Evening
What wilt thou that I shall do unto thee . . . Lord, that I may receive my sight.--LUKE 18:41. Open thou mine eyes, that I may behold wondrous things out of thy law. Then opened he their understanding, that they might understand the scriptures.--The Comforter, which is the Holy Ghost, whom the Father will send in my name, . . . shall teach you all things.--Every good gift and every perfect gift is from above, and cometh down from the Father of lights. The God of our Lord Jesus Christ, the Father …
Anonymous—Daily Light on the Daily Path April 2 Evening
When the Son of man cometh, shall he find faith on the earth?--LUKE 18:8. He came unto his own, and his own received him not.--The Spirit speaketh expressly, that in the latter times some shall from the faith. Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away …
Anonymous—Daily Light on the Daily Path July 14. "Men Ought Always to Pray" (Luke xviii. 1).
"Men ought always to pray" (Luke xviii. 1). Let this be a day of prayer. Let us see that our highest ministry and power is to deal with God for men. Let us be obedient to all the Holy Spirit's voices of prayer in us. Let us count every pressure a call to prayer. Let us cherish the spirit of unceasing prayer and abiding communion. Let us learn the meaning of the ministry of prayer. Let us reach persons this day we cannot reach in person; let us expect results that we have never dared to claim before; …
Rev. A. B. Simpson—Days of Heaven Upon Earth Three Kinds Op Praying
'And He spake a parable unto them to this end, that men ought always to pray, and not to faint; 2. Saying, There was in a city a judge, which feared not God, neither regarded man: 3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6. And the …
Alexander Maclaren—Expositions Of Holy Scripture Entering the Kingdom
'And they brought unto Him also infants, that He would touch them: but when His disciples saw it, they rebuked them. 16. But Jesus called them unto Him, and said, Suffer little children to come unto Me, and forbid them not: for of such is the kingdom of God. 17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. 18. And a certain ruler asked Him, saying, Good Master, what shall I do to inherit eternal life? 19. And Jesus said unto …
Alexander Maclaren—Expositions Of Holy Scripture The Man that Stopped Jesus
'And Jesus stood, and commanded him to be brought unto Him: and when he was come near, He asked him, 41. Saying, What wilt thou that I shall do unto thee?'--LUKE xviii. 40-41. This story of the man that stopped Christ is told by the three 'Synoptic' Evangelists, and it derives a special value from having occurred within a week of the Crucifixion. You remember how graphically Mark tells how the blind man hears who is passing and immediately begins to cry with a loud voice to Christ to have mercy upon …
Alexander Maclaren—Expositions Of Holy Scripture September the Fourteenth the Sense of Want
"This man went down to his house justified rather than the other." --LUKE xviii. 9-14. The Master sets the Pharisee and publican in contrast, and His judgment goes against the man who has made some progress in moral attainments, and favours the man who has no victories to show, but only a hunger for victory. The dissatisfied sinner is preferred to the self-satisfied saint. The Pharisee had gained an inch, but had lost his sense of the continent. The publican had not pegged out an inch of moral …
John Henry Jowett—My Daily Meditation for the Circling Year On the Words of the Gospel, Luke xviii. 1,"They Ought Always to Pray, and not to Faint," Etc. And on the Two who Went up Into
1. The lesson of the Holy Gospel builds us up unto the duty of praying and believing, and of not putting our trust in ourselves, but in the Lord. What greater encouragement to prayer than the parable which is proposed to us of the unjust judge? For an unjust judge, who feared not God, nor regarded man, yet gave ear to a widow who besought him, overcome by her importunity, not inclined thereto by kindness. [3531] If he then heard her prayer, who hated to be asked, how must He hear who exhorts us to …
Saint Augustine—sermons on selected lessons of the new testament Confession and Absolution
I. Brethren, let us imitate the publican, first of all in his CONFESSION. There has been a great deal of public excitement during the last few weeks and months about the confessional. As for that matter, it is perhaps a mercy that the outward and visible sign of Popery in the Church of England has discovered to its sincere friends the inward and spiritual evil which had long been lurking there. We need not imagine that the confessional, or priestcraft, of which it is merely an offshoot, in the Church …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858 The Worthy Communicant
LUKE xviii. 14. I tell you, this man went down to his house justified rather than the other. Which of these two men was the more fit to come to the Communion? Most of you will answer, The publican: for he was more justified, our Lord himself says, than the Pharisee. True: but would you have said so of your own accord, if the Lord had not said so? Which of the two men do you really think was the better man, the Pharisee or the publican? Which of the two do you think had his soul in the safer …
Charles Kingsley—The Good News of God The Charity of God
(Quinquagesima Sunday.) LUKE xviii. 31, 32, 33. All things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge him and put him to death; and the third day he shall rise again. This is a solemn text, a solemn Gospel; but it is not its solemnity which I wish to speak of this morning, but this--What has it to do with the Epistle, and with …
Charles Kingsley—The Good News of God Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Self-Inspection.
11th Sunday after Trinity. S. Luke xviii., 13. "The Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God, be merciful to me a sinner." INTRODUCTION.--I have spoken to you on former occasions pretty strongly upon the evil of backbiting, slandering, and casting of blame without sufficient cause. I am not going to address this day those who speak evil, but those of whom evil is spoken. The Publican in the Parable stood far from the …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent Man's Difficulty Concerning Prayer.
--and not to faint.'--ST. LUKE xviii. 1. 'How should any design of the All-wise be altered in response to prayer of ours!' How are we to believe such a thing? By reflecting that he is the All-wise, who sees before him, and will not block his path. Such objection springs from poorest idea of God in relation to us. It supposes him to have cares and plans and intentions concerning our part of creation, irrespective of us. What is the whole system of things for, but our education? Does God care for …
George MacDonald—Unspoken Sermons The Word of Jesus on Prayer.
They ought always to pray.'--ST. LUKE xviii. I. The impossibility of doing what we would as we would, drives us to look for help. And this brings us to a new point of departure. Everything difficult indicates something more than our theory of life yet embraces, checks some tendency to abandon the strait path, leaving open only the way ahead. But there is a reality of being in which all things are easy and plain--oneness, that is, with the Lord of Life; to pray for this is the first thing; and …
George MacDonald—Unspoken Sermons Impossible with Man, Possible with God
"And he said, The things which are impossible with men are possible with God" (Luke 18:27). Christ had said to the rich young ruler, "Sell all that thou hast . . . and come, follow me." The young man went away sorrowful. Christ then turned to the disciples, and said: "How hardly shall they that have riches enter into the kingdom of God!" The disciples, we read, were greatly astonished, and answered: "If it is so difficult to enter the kingdom, who, then, can be saved?" And Christ gave this blessed …
Andrew Murray—Absolute Surrender "Because of his Importunity. "
"Nov. 19 [1846].--I am now led more and more to importune the Lord to send me the means, which are requisite in order that I may be able to commence the building. Because (1) it has been for some time past publicly stated in print, that I allow it is not without ground that some of the inhabitants of Wilson Street consider themselves inconvenienced by the Orphan-Houses being in that street, and I long therefore to be able to remove the Orphans from thence as soon as possible. (2) I become more and …
George Müller—Answers to Prayer That all Things are to be Referred to God, as the Final End
"My Son, I must be thy Supreme and final end, if thou desirest to be truly happy. Out of such purpose thy affection shall be purified, which too often is sinfully bent upon itself and upon created things. For if thou seekest thyself in any matter, straightway thou wilt fail within thyself and grow barren. Therefore refer everything to Me first of all, for it is I who gave thee all. So look upon each blessing as flowing from the Supreme Good, and thus all things are to be attributed to Me as their …
Thomas A Kempis—Imitation of Christ Protesting Our Innocence?
We have all become so used to condemning the proud self-righteous attitude of the Pharisee in the parable of the Pharisee and the Publican,[footnote1:Luke 18:9-14] that we can hardly believe that the picture of him there is meant to apply to us--which only shows how much like him we really are. The Sunday School teacher was never so much a Pharisee, as when she finished her lesson on this parable with the words, "And now, children, we can thank God that we are not as this Pharisee!" In particular …
Roy Hession and Revel Hession—The Calvary Road Prayer and Humility
"If two angels were to receive at the same moment a commission from God, one to go down and rule earth's grandest empire, the other to go and sweep the streets of its meanest village, it would be a matter of entire indifference to each which service fell to his lot, the post of ruler or the post of scavenger; for the joy of the angels lies only in obedience to God's will, and with equal joy they would lift a Lazarus in his rags to Abraham's bosom, or be a chariot of fire to carry an Elijah home."--John …
Edward M. Bounds—The Essentials of Prayer Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel The Three Last Parables of the Peræan Series: the Unrighteous Judge - the Self-Righteous Pharisee and the Publican - the Unmerciful Servant
If we were to seek confirmation of the suggestion, that these last and the two preceding Parables are grouped together under a common viewpoint, such as that of Righteousness, the character and position of the Parables now to be examined would supply it. For, while the Parable of the Unjust Judge evidently bears close affinity to those that had preceded - especially to that of him who persisted in his request for bread [4644] - it evidently refers not, as the other, to man's present need, but to …
Alfred Edersheim—The Life and Times of Jesus the Messiah |
