Author: JC Ryle

The miracle described in these verses is rich in instruction. It was one of the great works which witnessed that Christ was sent of the Father. (John 5:36) But this is not all. It contains also some lively patterns of spiritual things which deserve attentive study.

We see, for one thing, in this passage, the importance of diligence in the use of means. We are told of “a certain blind man who sat by the way-side begging.” He sought the place where his pitiful condition was most likely to attract notice. He did not sit lazily at home, and wait for relief to come to him. He placed himself by the road-side, in order that travellers might see him and give him help. The story before us shows the wisdom of his conduct. Sitting by the wayside, he heard that “Jesus was passing by.” Hearing of Jesus he cried for mercy, and was restored to sight. Let us mark this well! If the blind man had not sat by the way-side that day, he might have remained blind to the hour of his death.

Let us observe, firstly, in these verses, what a glorious and satisfying promise our Lord holds out to all believers who make sacrifices for His sake. He says, “There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, who shall not receive manifold more in this present time, and in the world to come life everlasting.”

The promise before us is a very peculiar one. It does not refer to the believer’s reward in another world, and the crown of glory which fadeth not away. It refers distinctly to the life that now is. It is spoken of “this present time.”

The story we have now read is three times reported in the Gospels. Matthew, Mark and Luke were all moved by the Holy Ghost to record the history of the rich man who came to Christ. This fact should be noticed. It shows us that there are lessons before us which demand special attention. When God would impress on Peter his duty towards the Gentiles, He sent him a vision which was repeated “three times.” (Acts 10:16)

We learn, firstly, from these verses, to what lengths men may go in self-ignorance. We are told of “a certain ruler,” who asked our Lord what he should “do to inherit eternal life.” Our Lord knew the ruler’s heart, and gave him the answer which was most likely to bring to light the real state of his soul. He reminds him of the ten commandments. He recites some of the principal requirements of the second table of the law. At once the spiritual blindness of the inquirer was detected. “All these,” said the man, “I have kept from my youth up.”–An answer more full of darkness and self-ignorance it is impossible to conceive! He who made it could have known nothing rightly, either about himself, or God, or God’s law.

Let us observe, for one thing, in this passage, how ignorantly people are apt to treat children, in the matter of their souls. We read that there were some who “brought their infants to Jesus that He would touch them: but when His disciples saw it, they rebuked them.” They thought most probably that it was mere waste of their Master’s time, and that infants could derive no benefit from being brought to Christ. They drew from our Lord a solemn rebuke. We read that “Jesus called them unto Him, and said, Suffer little children to come unto me, and forbid them not.”

The ignorance of the disciples does not stand alone. On few subjects, perhaps, shall we find such strange opinions in the churches, as on the subject of the souls of children. Some think that children ought to be baptized, as a matter of course, and that if they die unbaptized they cannot be saved. Others think that children ought not to be baptized, but can give no satisfactory reason why they think so.–Some think that all children are regenerate by virtue of their baptism. Others seem to think that children are incapable of receiving any grace, and that they ought not to be enrolled in the Church until they are grown up.–Some think that children are naturally innocent, and would do no wickedness unless they learned it from others. Others think that it is no use to expect them to be converted when young, and that they must be treated as unbelievers until they come to years of discretion.–All these opinions appear to be errors, in one direction or another. All are to be deprecated, for all lead to many painful mistakes.

The parable we have now read is closely connected with the one which immediately precedes it. The parable of the persevering widow teaches the value of importunity in prayer. The parable of the pharisee and publican teaches the spirit which …

Luke 18:9-14 Read more »

The object of the parable before us, is explained by Christ Himself. To use the words of an old divine, “The key hangs at the door.”–“He spake a parable to this end; that men ought always to pray, and not to faint.” These words, be it remembered, are closely connected with the solemn doctrine of the second advent, with which the preceding chapter concludes. It is prayer without fainting, during the long weary interval between the first and second advents, which Jesus is urging His disciples to keep up. In that interval we ourselves are standing. The subject therefore is one which ought to possess a special interest in our eyes.

These verses teach us firstly, the great importance of perseverance in prayer. Our Lord conveys this lesson by telling the story of a friendless widow, who obtained justice from a wicked magistrate, by dint of sheer importunity.–“Though I fear not God, nor regard man,” said the unjust judge, “yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.”–Our Lord Himself supplies the application of the parable: “Hear what the unjust judge saith. Shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them?” If importunity obtains so much from a wicked man, how much more will it obtain for the children of God from the Righteous Judge, their Father in heaven!

The subject of these verses is one of peculiar solemnity. It is the second advent of our Lord Jesus Christ. That great event, and the things immediately connected with it, are here described by our Lord’s own lips.

We should observe, for one thing, in these verses, what a fearful picture our Lord gives of the state of the professing Church at His second coming. We are told that as it was in the “days of Noah,” and in the “days of Lot,” “so shall it be in the day when the Son of man is revealed.” The character of those days we are not left to conjecture. We are told distinctly, that men were entirely taken up with eating, drinking, marrying, buying, selling, planting, building,–and would attend to nothing else. The flood came at last in Noah’s day, and drowned all except those who were in the ark. The fire fell from heaven at last in Lot’s day, and destroyed all except Lot, his wife, and his daughters. And our Lord declares most plainly that like things will happen when He comes again at the end of the world. “When they shall say, Peace and safety; then sudden destruction comes upon them.” (1 Thess. 5:3)

We are taught, firstly, in this passage that the kingdom of God is utterly unlike the kingdoms of this world. The Lord Jesus tells the Pharisees that “it cometh not with observation.” He meant by this that its approach and presence were not to be marked by outward signs of dignity. Those who expected to observe anything of this kind would be disappointed. They would wait and watch for such a kingdom in vain, while the real kingdom would be in the midst of them without their knowing it. “Behold,” He says, “the kingdom of God is within you.”

The expression which our Lord here uses describes exactly the beginning of His spiritual kingdom. It began in a manger at Bethlehem, without the knowledge of the great, the rich, and the wise. It appeared suddenly in the temple at Jerusalem, and no one but Simeon and Anna recognized its King. It was received thirty years after by none but a few fishermen and publicans in Galilee. The rulers and Pharisees had no eyes to see it. The King came to His own, and His own received Him not. All this time the Jews professed to be waiting for the kingdom. But they were looking in the wrong direction. They were waiting for signs which they had no warrant for expecting. The kingdom of God was actually in the midst of them! Yet they could not see it!

Let us mark, firstly, in this passage, how earnestly men can cry for help when they feel their need of it. We read that “as our Lord entered into a certain village there met him ten men that were lepers.” It is difficult to conceive any condition more thoroughly miserable than that of men afflicted with leprosy. They were cast out from society. They were cut off from all communion with their fellows. The men described in the passage before us appear to have been truly sensible of their wretchedness. They “stood afar off;”–but they did not stand idly doing nothing. “They lifted up their voices and said, Jesus, Master, have mercy on us.” They felt acutely the deplorable state of their bodies. They found words to express their feelings. They cried earnestly for relief when a chance of relief appeared in sight.

The conduct of the ten lepers is very instructive. It throws light on a most important subject in practical Christianity, which we can never understand too well. That subject is prayer.

Let us notice, in these verses, the important request which the apostles made. They said unto the Lord, “Increase our faith.”

We know not the secret feelings from which this request sprung. Perhaps the hearts of the apostles failed within them, as they heard one weighty lesson after another fall from our Lord’s lips. Perhaps the thought rose up in their minds, “Who is sufficient for these things? Who can receive such high doctrines? Who can follow such a lofty standard of practice?” These, however, are only conjectures. One thing, at any rate, is clear and plain. The request which they made was most deeply important: “Increase our faith.”