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Luke 18:1. He also told them a parable about how one should always pray and not lose heart, Since the Lord mentioned sorrows and dangers, He also offers a cure for them. Healing is prayer, and not just prayer, but constant and intense prayer. Luke 18:2. saying: in one city there was a judge who did not fear God and was not ashamed of people. Luke 18:3. In the same city there was a widow, and she came to him and said: protect me from my rival. Luke 18:4. But for a long time he didn’t want to. And then he said to himself: although I am not afraid of God and I am not ashamed of people, Luke 18:5. but, as this widow does not give me peace, I will protect her so that she does not come to bother me anymore. All this, he says, could happen to the people of that time, but against this great help comes from prayer, which we must constantly and patiently do, imagining how the widow’s pesterance bowed down the unjust judge. For if he, full of all malice and not ashamed of either God or people, was softened by constant request, then all the more will we not bend to the mercy of the Father of the bounties of God, although He is currently hesitating? Look, not being ashamed of people is a sign of great anger. For many do not fear God, but are only ashamed of people, and therefore sin less. But whoever has stopped being ashamed of people is already the height of malice. That’s why the Lord later put: “and he was not ashamed of people,” saying, as it were: the judge was not afraid of God, and what am I saying, he was not afraid of God? - He revealed even greater anger, because he was not ashamed of people. Luke 18:6. And the Lord said: Do you hear what the unjust judge says? Luke 18:7. Will not God protect His chosen ones who cry out to Him day and night, although He is slow to protect them? Luke 18:8. I tell you that he will give them protection soon. This parable teaches us, as we have said many times, so that we do not lose heart in prayer, just as it is said in another place: which of you, having a friend, will send him away if he comes and knocks at night? For if for no other reason, then because of his persistence it will be opened to him (Luke 11:5,8). And again: “Is there such a person among you who, when his son asks him for bread,” etc.? (Matthew 7:9). With all this, the Lord inspires us to constantly practice prayer. Some tried to present this parable as thoroughly as possible and dared to apply it to reality. A widow, they said, is a soul who rejected her former husband, that is, the devil, who therefore became a rival, constantly attacking her. She comes to God, the Judge of unrighteousness, who, that is, condemns untruth. This Judge is not afraid of God, for He is the only God, and has no other to fear, and is not ashamed of people, because “God does not regard the face of man” (Gal. 2:6). Over this widow, over the soul, constantly asking God for protection from her rival - the devil, God is appeased, since her pestering overcomes Him. Let anyone accept this understanding. It is transmitted only so that it does not remain unknown. Only the Lord teaches us by this the need to pray and shows that if this judge, lawless and full of all malice, took pity because of the incessant request, how much more will God, the ruler of all righteousness, soon give protection, although He is long-suffering and, apparently, does not listen to those who ask Him day and night. Having taught us this and shown us that during the end of the world we need to use prayer against the dangers that will then occur, the Lord adds: But when the Son of Man comes, will he find faith on earth? interrogative speech showing that there will be few believers then. For the son of lawlessness will then have such power that he would deceive even the elect, if it were possible (Matthew 24:24). About things that are rare, the Lord usually uses a questioning manner of speech. For example: “who is a faithful and prudent steward” (Luke 12:42). And here, meaning the same thing, namely: that those who retain faith in God and trust in each other will then be a very small number, the Lord used the mentioned question. Convincing us to pray, the Lord rightly added a word about faith, since faith is the beginning and foundation of all prayer. For a person will pray in vain if he does not believe that he will receive what he asks for benefit (James 1:6-7). Therefore, the Lord, teaching us to pray, also mentioned faith, secretly letting us know that few would then be able to pray, since faith would then not be found in many. So, the Lord, having come on the clouds, will not find faith on earth, except perhaps for a few. But He will then produce faith. For, although involuntarily, everyone confesses that “the Lord Jesus... to the glory of God the Father” (Phil. 2:11), and if this must be called faith and not necessity, there will not be anyone left among the infidels who would not believe that the Savior is only the one whom he previously blasphemed. Luke 18:9. He also spoke to some who were confident in themselves that they were righteous, and humiliated others, the following parable: Luke 18:10. two people entered the church to pray: one was a Pharisee, and the other was a tax collector. The Lord never ceases to destroy the passion of arrogance with the strongest arguments. Since it confuses the minds of people more than all passions, the Lord teaches about it often and a lot. So now He heals the worst kind of it. For there are many branches of self-love. From it are born: conceit, boasting, vanity and the most destructive of all, arrogance. Arrogance is a rejection of God. For when someone ascribes perfection not to God, but to himself, what is he doing other than denying God and rebelling against Him? This ungodly passion, against which the Lord arms himself like enemy against enemy, the Lord promises to heal with a real parable. For He speaks it to those who were confident about themselves and did not attribute everything to God, and therefore humiliated others, and shows that righteousness, although it deserves surprise in other respects and brings a person closer to God Himself, but if it allows itself to be arrogant, it relegates a person to the lowest degree and likens him to a demon, who sometimes takes on the appearance of being equal to God. Luke 18:11. The Pharisee stood and prayed to himself like this: God! I thank You that I am not like other people, robbers, offenders, adulterers, or like this publican: Luke 18:12. I fast twice a week, I give a tenth of everything I acquire. The initial words of the Pharisee are like the words of a grateful man; for he says: I thank You, O God! But his subsequent speech is filled with decisive madness. For he did not say: I thank You that You removed me from unrighteousness, from robbery, but how? - that this is not who I “am.” He attributed perfection to himself and his own strength. And to judge others, as is characteristic of a person who knows that everything he has comes from God? For if he were sure that by grace he had the goods of others, then, without a doubt, he would not humiliate others, imagining in his mind that he, in relation to his own strength, is equally naked, but by grace he is endowed with a gift. Therefore, the Pharisee, as one who attributes perfect deeds to his own strength, is arrogant, and from here he came to condemn others. The Lord denotes arrogance and lack of humility in the Pharisee with the word: “becoming.” For the humble man has a humble appearance, but the Pharisee showed vanity in his outward behavior. True, it is also said about the publican: “standing,” but look what is added further: “I did not even dare to raise my eyes to heaven.” Therefore, his standing was also worship, and the Pharisee’s eyes and heart rose to heaven. Look at the order that appears in the Pharisee’s prayer. First he said what he is not, and then he listed what he is. Having said, “I am not like other people,” he also sets forth various virtues: “I fast twice a week, I give a tenth of everything I acquire.” For one must not only avoid evil, but also do good (Ps. 33:15). And first you must move away from evil, and then proceed to virtue, just as if you want to draw clean water from a muddy source, you must first clean out the dirt, and then you can draw clean water. Note also that the Pharisee did not say in the singular: I am not a robber, not an adulterer, like others. He did not even allow a defamatory name to be applied to his own person even in words, but used these names in the plural, about others. Having said, I am not like others, he contrasted this with: “I fast twice a week,” that is, two days a week. The Pharisee's speech could have deep meaning. Despite the passion of adultery, he boasts of fasting. For lust is born from sensual satiety. So he, depressing his body with fasting, was very far from such passions. And the Pharisees truly fasted on the second day of the week and on the fifth. The Pharisee contrasted the name of robbers and offenders with the fact that he gives a tenth of everything he acquires. Robbery,” he says, “and the infliction of insults are so disgusting to me that I even give away my own.” According to some, the Law commands tithes in general and forever, but those who study it more deeply find that it prescribes three types of tithes. You will learn about this in detail from Deuteronomy (Deut. 12, Deut. 14), if you pay attention. This is how the Pharisee behaved. Luke 18:13. The publican, standing in the distance, did not even dare to raise his eyes to heaven; but, striking himself on the chest, he said: God! be merciful to me, a sinner! But the publican behaved completely the opposite. He stood at a distance and was very far from the Pharisee, not only in distance of place, but also in clothing, in words and in contrition of heart. He was ashamed to raise his eyes to heaven, considering them unworthy of contemplating heavenly objects, since they loved to look at earthly blessings and enjoy them. He “hit himself in the chest,” as if striking his heart for evil advice and awakening it from sleep to consciousness, and said nothing else except this: “God! be merciful to me, a sinner." For all this, the publican “went...more...justified” than the Pharisee. For everyone who is high-hearted is unclean before the Lord, and “The Lord opposes the proud, but gives grace to the humble” (Proverbs 3:34). Luke 18:14. I tell you that this one went to his house justified more than the other: for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. Another, perhaps, will be surprised why the Pharisee, although he said a few words with arrogance, was nevertheless condemned, and Job said a lot of great things about himself (Job 29:7-25), but received a crown? This is because the Pharisee began to talk idle words to praise himself, when no one forced him, and condemned others when no benefit prompted him to do so. And Job was forced to count his perfections by the fact that his friends oppressed him, pressed on him more heavily than misfortune itself, they said that he was suffering for his sins, and he counted his good deeds for the glory of God and so that people would not weaken along the path of virtue. For if people came to the conviction that the deeds that Job did were sinful deeds and that he was suffering for them, then they would begin to move away from doing these very deeds and thus, instead of the hospitable, they would become inhospitable, instead of the merciful and truthful, they would become unmerciful and offenders. For such were the works of Job. So, Job counts his good deeds so that many will not suffer harm. These were Job's reasons. Not to mention the fact that in his very words, apparently eloquent, perfect humility shines through. For “if I were,” he says, “as in the previous months, as in those days when God kept me” (Job 29:2). You see, he puts everything on God and does not condemn others, but rather suffers condemnation from his friends. But the Pharisee, who is all about himself and not about God, and unnecessarily condemns others, is rightly condemned. For everyone “who exalts himself” will be humbled by being condemned by God, “and he who humbles himself through condemnation will be exalted” by being justified by God. So it is said: “Remember Me; let's go to court; speak to justify yourself” (Is. 43:26). Luke 18:15. They also brought babies to Him so that He could touch them; The disciples, seeing this, rebuked them. The example of children also leads to humility. The Lord teaches us to be humble, to accept everyone and not to despise anyone. The disciples considered it unworthy of such a Teacher to bring children to Him. And He shows them that they need to be so humble that they do not disdain even the smallest. Luke 18:16. But Jesus called them and said: Let the children come to Me and do not forbid them, for to such is the Kingdom of God. Thus, not rejecting babies, but accepting them with pleasure, the Lord “by deed” teaches humility. He also teaches “in words,” saying that “of such is the Kingdom of Heaven,” who have a childish disposition. Luke 18:17. Truly I say to you, whoever does not receive the Kingdom of God like a child will not enter it. The child does not exalt himself, does not humiliate anyone, is gentle, ingenuous, neither puffed up in happiness, nor humiliated in sorrow, but is always completely simple. Therefore, whoever lives humbly and kindly, and who accepts the Kingdom of God like a child, that is, without deceit and curiosity, but with faith, is acceptable before God. For who is overly curious and always asks: how is it? - he will perish with his unbelief and will not enter the Kingdom, which he did not want to accept in simplicity, without curiosity and with humility. Therefore, all the apostles and all those who believed in Christ in simplicity of heart can be called children, just as the Lord Himself called the apostles: “children! Do you have any food? (John 21:5). But the pagan sages, who seek wisdom in such a mystery as the Kingdom of God, and do not want to accept it without reasoning, are rightly rejected from this Kingdom. The Lord did not say: “these” is the Kingdom, but “those”, that is, those who voluntarily acquired for themselves the kindness and humility that children have by nature. So, let us accept everything of the Church that constitutes the Kingdom of God without curiosity, with faith and humility. For curiosity is characteristic of conceit and self-reflection. Luke 18:18. And one of the leaders asked Him: Good Teacher! What must I do to inherit eternal life? This man, according to some, was some kind of evil cunning and was looking for a way to catch Jesus in words. But it is more likely that he was a lover of money, since Christ also exposed him as such. Yes, and the Evangelist Mark says that someone ran up and fell on his knees, asked Jesus, and, “looking at him,... Jesus... loved him” (Mark 10, 17, 21). So this man was covetous. He comes to Jesus with a desire to learn about eternal life. Perhaps in this case too he was driven by a passion for acquisition. For no one desires a long life more than a covetous person. So, he thought that Jesus would show him the way in which he would live forever, own property and thus enjoy. But when the Lord said that the means to achieve eternal life is non-covetousness, he, as if reproaching himself for the question and Jesus for the answer, walked away. For he needed eternal life, because he had riches to last for many years. And when he must give up his property and live, apparently, in poverty, then what need does he have for eternal life? Luke 18:19. Jesus said to him: Why do you call Me good? no one is good except God alone; He comes to the Lord as simply a man and a teacher. Therefore, the Lord, to show that one should not come to Him as just a person, said: “no one is good except God alone.” “You,” he says, “called Me “good,” to what else did you add: “teacher”? You seem to mistake Me for one among many. If so, then I am not good: for none of people is actually good; There is only one good God. Therefore, if you want to call Me good, call Me good as God, and do not come to Me as just a man. If you consider Me one of ordinary people, then do not call Me good. For God alone is truly good, he is the source of goodness and the beginning of self-benevolence. And we people, even if we are good, do not do so on our own, but because we participate in His goodness; we have a mixed kindness that is capable of bending towards evil. Luke 18:20. You know the commandments: do not commit adultery, do not kill, do not steal, do not bear false witness, honor your father and mother. The law first prohibits what we most easily fall into, and then also what few and infrequently fall into: for example, adultery, since it is fire from the outside and inside, murder, since anger is a great beast; but theft is less important, and perjury can rarely be committed. Therefore, the first crimes are prohibited first, since we easily fall into them, although in other respects they are more serious. And these, that is, theft and perjury, the Law places in second place, since they are not committed often and are less important. Following these crimes, the Law placed sin against parents. For although this sin is serious, it does not happen often, since it is not often and not many, but rarely and few are such bestial people that they decide to insult their parents. Luke 18:21. He said: I have kept all this from my youth. Luke 18:22. When Jesus heard this, he said to him, “You still lack one thing: sell everything that you have and give to the poor, and you will have treasure in heaven, and come, follow Me.” When the young man said that he had kept all this from his youth, the Lord offered him the top of everything, non-covetousness. Look, the Laws prescribe a truly Christian way of life. “Sell everything,” he says, “that you have.” For if anything remains, then you are his slave. And “distribute” not to rich relatives, but to “the poor.” In my opinion, the word “distribute” expresses the idea that one should squander one’s property with reason, and not haphazardly. Since, with non-acquisitiveness, a person must also have all other virtues, the Lord said: “and follow Me,” that is, in all other respects, be My disciple, always follow Me, and not in such a way as to follow today and not tomorrow. Luke 18:23. When he heard this, he was saddened, because he was very rich. As a covetous boss, the Lord promised treasure in heaven, however, he did not heed, for he was a slave to his treasures, and therefore he was “saddened” when he heard that the Lord was inspiring him to be deprived of property, while for this purpose he wanted eternal life, so that with a great abundance of wealth he would live forever. The boss's grief shows that he was a well-intentioned man, and not an evil cunning man. For none of the Pharisees ever grieved, but rather they became embittered. It is not unknown to me that the great lamp of the universe, Chrysostom, accepted that this young man desired true eternal life and loved it, but was obsessed with a strong passion, the love of money, however, the idea now proposed is not inappropriate that he desired eternal life as a covetous man. Luke 18:24. Jesus, seeing that he was saddened, said: How difficult it is for those who have wealth to enter the Kingdom of God! After the rich man, hearing about his renunciation of wealth, became sad, the Lord miraculously explains “how difficult it is for those who have wealth to enter the Kingdom of God.” He did not say that it was impossible for them (the rich) to enter, but “difficult.” For it is not impossible for such to be saved. By distributing wealth, they can receive heavenly blessings. But doing the first is not easy, because wealth binds more tightly than glue, and it is difficult for those who have gained it to give it up. Below the Lord explains how this is impossible. Luke 18:25. for it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. It is absolutely impossible for a camel to pass through the eye of a needle, whether by camel you mean the animal itself, or some kind of thick ship rope. If it is more convenient for a camel to fit into the eye of a needle than for a rich man to be saved, and the former is impossible, then it is even more impossible for a rich man to be saved. What needs to be said? First of all, it is truly impossible for a rich person to be saved. Please don’t tell me that such and such, being rich, gave away what he had and was saved. For he was not saved when he was rich, but when he became poor, or he was saved as a steward, but not as a rich man. A steward is another thing, a rich man is another. The rich man keeps wealth for himself, but the steward is entrusted with wealth for others. Therefore, the one you point to, if he was saved, he was saved not with wealth, but, as we said, either by giving up everything he had, or by managing his property well, like a steward. Then notice that it is impossible for a rich man to be saved, and it is difficult for him who has wealth. The Lord seems to say this: whoever is obsessed with wealth, whoever is in his slavery and subjection, will not be saved; but whoever has wealth and holds it in his power, and is not himself under his power, it is difficult for him to be saved due to human weakness. For it is impossible not to abuse what we have. Because as long as we have wealth, the devil tries to ensnare us so that we use it contrary to the rules and law of housekeeping, and it can be difficult to escape his snares. Therefore, poverty is a good thing, and it is almost invincible. Luke 18:26. Those who heard this said: who can be saved? Luke 18:27. But He said: what is impossible with men is possible with God. Whoever has a human way of thinking, that is, is carried away by earthly things and is partial to earthly things, as it is said, it is impossible for him to be saved, but for God it is possible; that is, when someone has God as his advisor and takes God’s justifications and commandments about poverty as his teacher, and calls on Him for help, it will be possible for him to be saved. For our business is to desire good, but to do God’s work. And otherwise: if we, having risen above all human cowardice regarding wealth, even desire to acquire friends for ourselves with unrighteous wealth, then we will be saved and will be escorted by them to eternal abodes. For it is better if we renounce everything, or, if we do not renounce everything, at least make the poor partners, and then the impossible will become possible. Although it is impossible to be saved without giving up everything, but by God’s love for mankind it is possible to be saved even if several parts are devoted to real benefit. Luke 18:28. Peter said: Behold, we have left everything and followed You. Luke 18:29. He said to them, “Truly I say to you, there is no one who has left house, or parents, or brothers, or sisters, or wife, or children for the kingdom of God, Luke 18:30. and would not have received much more in this time, nor in the age to come, eternal life. At the same time, Peter asks: “Behold, we have left everything,” and he asks not only for himself, but for the consolation of all the poor. So that not only the rich have good hopes of receiving a lot, as those who have given up a lot, but the poor have no hope, as those who have given up little and therefore deserve a small reward, for this Peter asks and hears in response that both in this and the next century, everyone will receive rewards, no matter who despises their possessions for the sake of God, even if they are small. Do not look at the fact that it is small, but that this small contained all of a person’s means of life, and that, just as you hoped for many and great things, so he hoped to support his life with these few and small things. Not to mention the fact that those who have little have great attachment to it. This can be seen in fathers. Having one child, they show greater affection for him than when they have more children. So the poor man, having one house and one field, loves them more than you love many. If this is not the case, and both have equal affection, then renunciation is equally worthy. Therefore, in the present century they receive many times greater reward, just like these very apostles. For each of them, having left the hut, now has brilliant churches, fields, parishes, many wives attached to them with ardor and faith, and in general everything else. And in the next century they will not receive many such fields and bodily rewards, but eternal life. Luke 18:31. Calling His twelve disciples aside, He said to them, “Behold, we are going up to Jerusalem, and everything that was written through the prophets about the Son of Man will be fulfilled. Luke 18:32. For they will hand Him over to the pagans, and they will mock Him, and insult Him, and spit on Him, Luke 18:33. and they will beat him and kill him: and on the third day he will rise again. The Lord predicts to the disciples about His sufferings for two purposes. Firstly, to show that He will be crucified not against His will and not as a simple man who does not know his death, but that He knows about it first and will endure it voluntarily. Because if He did not want to suffer, then, as a foresight, He would have avoided it. For it is common for those who do not know about it to fall into the wrong hands against their will. Secondly, to convince them to easily endure future circumstances, as they were previously known and did not happen to them suddenly. If, Lord, what was predicted long ago by the prophets is about to be fulfilled on You, then why are You ascending to Jerusalem? For this very reason, so that I can achieve salvation. So He goes willingly. Luke 18:34. But they didn't understand any of this; these words were hidden to them, and they did not understand what was said. However, for this reason He spoke, but the disciples did not understand anything at that time. For “these words were hidden to them,” especially the words about the Resurrection. And they did not understand other words, for example, that they would hand Him over to the pagans; but they absolutely did not understand the words about the resurrection, because they were not in use. And not all Judaizers even believed in the general resurrection, as can be seen among the Sadducees (Matthew 22:23). Perhaps you will say: if the disciples did not understand, then why, finally, did the Lord tell them about this in advance? What is the use of consoling them during the suffering of the cross, when they did not understand what was said? There was considerable benefit for this when they later remembered that exactly what they did not understand came true when the Lord predicted it for them. This can be seen from many things, especially from the words of John: “His disciples did not understand this at first; but when Jesus became glorified, then they remembered that these things were written about Him” (John 12:16) And the Comforter, having reminded them of everything, gave them the most reliable testimony about Christ. And about how the burial took place for three days, enough is said in the interpretation of the other evangelists (see Chapter 12). Luke 18:35. When He approached Jericho, a blind man was sitting by the road begging for alms, Luke 18:36. and, hearing that people were passing by, he asked: what is this? Luke 18:37. They told him that Jesus of Nazareth was coming. Luke 18:38. Then he shouted: Jesus, Son of David! have mercy on me. During the journey, the Lord performs a miracle on the blind man, so that His passage would not be a useless teaching for us and for the disciples of Christ, so that we would be useful in everything, always and everywhere, and we would have nothing idle. The blind man believed that He (Jesus) was the expected Christ (for, probably, being brought up among the Jews, he knew that Christ was from the seed of David), and shouted in a loud voice: “Son of David! have mercy on me." And with the words “have mercy on me” he expressed that he had some kind of divine concept about Him, and did not consider Him just a man. Luke 18:39. Those walking in front forced him to remain silent; but he shouted even louder: Son of David! have mercy on me. Marvel, perhaps, at the persistence of his confession, how, despite the fact that many tried to calm him down, he did not remain silent, but shouted even louder; for he was driven by ardor from within. Luke 18:40. Jesus stopped and ordered him to be brought to Himself: and when he approached Him, he asked him: Luke 18:41. what do you want from me? He said: Lord! so that I can see the light. Therefore, Jesus calls him to Himself, as truly worthy to approach Him, and asks him: “What do you want from Me?” He asks not because he doesn’t know, but so that it doesn’t seem to those present that he is asking for something, but He is giving something else: he, for example, asks for money, and He, wanting to show Himself, heals blindness. For envy can slander in such a crazy way. Therefore, the Lord asked, and when he revealed that he wanted to receive his sight, he gave him his sight. Luke 18:42. Jesus said to him: see! your faith has saved you. Look at the lack of pride. “Your faith,” he says, “saved you,” because you believed that I am the preached Son of David, Christ, and expressed such fervor that you were not silent, despite the prohibition. From this we learn that when we ask with faith, it does not happen that we ask for this, but the Lord gives something else, but exactly the same thing. If we ask for this and receive something else, then it is a clear sign that we are not asking for the good and not with faith. “You ask,” it is said, “and do not receive, because you ask evilly” (James 4:3). Note also the power: “see clearly.” Which of the prophets healed like this, that is, with such power? Hence the voice that came from the true Light (John 1:9) became light for the sick person. Luke 18:43. And he immediately received his sight and followed Him, praising God; and all the people, seeing this, gave praise to God. Notice also the gratitude of the healed person. For he followed Jesus, “glorifying God” and disposing others to glorify Him.