Luke 18

[And the publican, standing afar off, &c.] I. That the Israelites, when they went into the Temple to put up their own private prayers, went beyond the outward court, or the Court of the Gentiles, into the Court of the Women; this, amongst other things, makes it evident, viz., that in that court were placed thirteen eleemosynary chests, into which they threw in their voluntary oblations: which was done by the widow with her two mites in that place.

II. It is a question whether any person for his private praying might come as far as the gate of Nicanor, or the Court of Israel; much less into the Court of the Priests, unless the priests only. We read of our Saviour's being in the Court of the Gentiles, viz., in Solomon's Porch, and that he was in the treasury, or the Court of the Women; but you will hardly find him at any time in the Court of Israel. And the negative upon their entrance into that court is confirmed, at least if that rule avail any thing which we meet with in Hieros. Beracoth: "R. Joshua Ben Levi saith, 'He that stands to pray, it is necessary that he first sit down, because it is said, Blessed are they that "sit" in thy house.'" Now it was lawful for no person to sit down in that court but the king only.

III. That therefore this publican stood so much further off while he prayed than the Pharisee, was probably more from his humility than any necessity that lay upon him so to do. For though the heathen and publican go together in those words of our Saviour, "Let him be unto thee as a heathen man and a publican," yet it is a question whether the publicans, if they were Jews, were bounded to the outward court only, as the heathens were.

[He would not lift so much as his eyes unto heaven.] What needed this to have been added, when this was the very rule of praying, "Let him that prayeth cover his head and look downward." "The disciple of the wise men, when he stands praying, let him look downward." But were those of the laity or of the common people to do thus? If not, our question is answered, that this man (otherwise than the vulgar was wont) in deep humility and a conscience of his own vileness, would not lift up his eyes. But if this was the usage of all in common, that whilst they were actually praying they must look downward; yet probably in the time that they were composing themselves to prayer, they might be a little lifting up their eyes towards heaven. "If they pray in the Temple, they turn their faces towards the holy of holies; if elsewhere, then towards Jerusalem." And it would be a strange thing if they were not to have their eyes towards heaven at all: indeed, when they began to pray, then they looked downward.

[For more info, please see A Discourse upon the Pharisee and Publican by John Bunyan (341k).]

15. And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.

[But when his disciples saw it, they rebuked them.] "Wicked Israelites' little ones shall not come into the world to come: wicked heathen's little ones all men confess they shall not come into the world to come. From what time is a little child capable of the world to come? R. Chaijah and R. Simeon Bar Rabbi; one of them saith, From the time wherein he is born. The other saith, From the time that he can speak. Rabbona saith, From the time it is begot. Rabh Nachman Bar Isaac saith, From the time he is circumcised: R. Meir saith, From the time that he can answer, Amen."

Whether this question was handled in the schools or no in the times of the apostles, it is very probable they took this bringing of little children to Christ ill, because (if they might be judges) they were not capable of the kingdom of heaven. And indeed our Saviour's answer to them seems to favour this conjecture of ours: "Is it so indeed, that you suppose such as these unfit and incapable? I tell you, that of such is the kingdom of God."

19. And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

[Why callest thou me good?] I. For the better understanding our Saviour's sense and meaning in these and the following words, I would affirm, (and who can argue it to the contrary?) that this man acknowledged Jesus for the true Messiah.

1. This several others did also, who, as yet, were not his disciples; so those blind men, when they call him 'the Son of David,' Matthew 20:30: not to mention others. And what reason can there be for the negative upon this man? Especially when he appears to be a person of more than ordinary parts and accomplishments, not only from what he tells us of himself, but from that kind and affectionate reception he met with from Christ.

2. This was no vulgar or ordinary question he put here, "What shall I do, that I may inherit eternal life?" For it seems plain that he was not satisfied in the doctrine of their schools, about the merit of good works, and justification by the law: but he thinks there is something more requisite towards the obtaining salvation, because, after he had (as he tells us) performed this law from his youth up, he yet inquireth further, "What shall I do," &c.; in which that he was in earnest, our Saviour's behaviour towards him sufficiently testified; as also that he came to Jesus, as to no ordinary teacher, to be instructed in this affair.

3. It was very unusual to salute the Rabbins of that nation with this title. For however they were wont to adorn (not to say load) either the dead or absent with very splendid epithets, yet if they spoke to them while present, they gave them no other title than either Rabbi, or Mar, or Mari. If you turn over both the Talmuds, I am deceived if you once find either Good Rabbi, or Good Mar.

II. So far, therefore, is our Lord in these words from denying his Godhead, that he rather doth, as it were, draw this person in to own and acknowledge it: "Thou seemest in thy very address to me, and the compellation thou gavest me, to own me for the Messias: and dost thou take me for God too as well as man, when thou callest me good, seeing there is none good but God only?" Certainly he saw something that was not ordinary in this man, when it is said of him that he loved him, Mark 10:21: i.e. he spoke kindly to him, and exhorted him, &c. See 2 Chronicles 18:2; Psalm 78:36: they flattered him with their mouth. Nor is it an ordinary affection this young man seemed to have for the blessed Jesus, in that he departs sorrowful from the counsel that had been given him; and that he had the person that had counselled him in very high esteem, appears in that he could not without infinite grief reject the counsel he gave him.

31. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.

[He took unto him the twelve.] This falls in with that of John 11:7, "Let us go into Judea." What! say they, into Judea again, where thou wast lately in so much danger? However, he comes out and goes on, his disciples following him wondering, and fearing the effects of it, Mark 10:32. He mentioned only at present his journey into Judea, to see Lazarus: but, as they were going, he foretells his progress to Jerusalem, and what was to be done with him there. It is probable he was at Bethabarah when the message came to him that Lazarus was sick; and from thence, his way lying conveniently over the Scythopolitan bridge, and so through part of Samaria, he chooseth the transjordanine way to the fords of Jericho.