16 But G1161 Jesus G2424 called G4341 them G846 unto him, and said, G2036 Suffer G863 little children G3813 to come G2064 unto G4314 me, G3165 and G2532 forbid G2967 them G846 not: G3361 for G1063 of such G5108 is G2076 the kingdom G932 of God. G2316
And Jacob H3290 blessed H1288 Pharaoh, H6547 and went out H3318 from before H6440 Pharaoh. H6547 And Joseph H3130 placed H3427 his father H1 and his brethren, H251 and gave H5414 them a possession H272 in the land H776 of Egypt, H4714 in the best H4315 of the land, H776 in the land H776 of Rameses, H7486 as Pharaoh H6547 had commanded. H6680 And Joseph H3130 nourished H3557 his father, H1 and his brethren, H251 and all his father's H1 household, H1004 with bread, H3899 according H6310 to their families. H2945 And there was no bread H3899 in all the land; H776 for the famine H7458 was very H3966 sore, H3515 so that the land H776 of Egypt H4714 and all the land H776 of Canaan H3667 fainted H3856 by reason H6440 of the famine. H7458 And Joseph H3130 gathered up H3950 all the money H3701 that was found H4672 in the land H776 of Egypt, H4714 and in the land H776 of Canaan, H3667 for the corn H7668 which they bought: H7666 and Joseph H3130 brought H935 the money H3701 into Pharaoh's H6547 house. H1004
And G2532 said, G2036 Verily G281 I say G3004 unto you, G5213 Except G3362 ye be converted, G4762 and G2532 become G1096 as G5613 little children, G3813 ye shall G1525 not G3364 enter G1525 into G1519 the kingdom G932 of heaven. G3772 Whosoever G3748 therefore G3767 shall humble G5013 himself G1438 as G5613 this G5124 little child, G3813 the same G3778 is G2076 greatest G3187 in G1722 the kingdom G932 of heaven. G3772
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 18
Commentary on Luke 18 Matthew Henry Commentary
Chapter 18
In this chapter we have,
And these four passages we had before in Matthew and Mark.
Luk 18:1-8
This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, v. 1. It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors.
Luk 18:9-14
The scope of this parable likewise is prefixed to it, and we are told (v. 9) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had,
Luk 18:15-17
This passage of story we had both in Matthew and Mark; it very fitly follows here after the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God, and honoured, who humble themselves, and for them Christ has blessings in store, the choicest and best of blessings. Observe here,
Luk 18:18-30
In these verses we have,
Luk 18:31-34
Here is,
Luk 18:35-43
Christ came not only to bring light to a dark world, and so to set before us the objects we are to have in view, but also to give sight to blind souls, and by healing the organ to enable them to view those objects. As a token of this, he cured many of their bodily blindness: we have now an account of one to whom he gave sight near Jericho. Mark gives us an account of one, and names him, whom he cured as he went out of Jericho, Mk. 10:46. Matthew speaks of two whom he cured as they departed from Jericho, Mt. 20:30. Luke says it was en toµ engizein auton-when he was near to Jericho, which might be when he was going out of it as well as when he was coming into it. Observe,