But, in the presence of all the power of their enemies and oppressors (for there would be such, as we have seen, so that they might even lose their lives), there was a resource for the afflicted remnant. They were (chap. 18) to persevere in prayer, the resource, moreover, at all times, of the faithful-of man, if he understand it. God would avenge His elect, although, as to the exercise of their faith, He would, indeed, try it. But when He came, would the Son of man find this faith that waited for His intervention? That was the solemn question, the answer to which is left to the responsibility of man-a question which implies that it could hardly be expected, although it ought to exist. Nevertheless, should there be any faith acceptable to Him who seeks it, it will not be disappointed or confounded.
It will be observed, that the kingdom (and that is the subject) is presented in two ways among the Jews at that time-in the Person of Jesus then present (chap. 17:21), and in the execution of the judgment, in which the elect ones should be spared, and the vengeance of God be executed in their behalf. On this account, they were only to think of pleasing Him, however oppressive and at ease the world might be. It is the day of the judgment of the wicked, and not that in which the righteous will be caught up to heaven. Enoch and Abraham are more the types of the latter; Noe and Lot, of those who will be spared to live on the earth; only there are oppressors of whom the remnant are to be avenged. Verse 31 shews that they must think only of the judgment and connect themselves with nothing as men. Detached from everything, their only hope would be in God at such a moment.
The Lord then resumes, in verse 9 of chapter 18, the description of those characters which were suitable to the kingdom, to enter it now by following Him. From verse 35 [1] the great transition draws near historically. Verse 8, then, of chapter 18, ends the prophetic warning with respect to the last days. The Lord afterwards resumes the consideration of the characters which befit the state of things introduced by grace. Self-righteousness is far from being a recommendation for entrance into the kingdom. The most miserable sinner, confessing his sin, is justified before God rather than the self-righteous. He that exalts himself shall be abased, and he that humbles himself shall be exalted. What apattern and witness of this truth was the Lord Jesus Christ Himself!
The spirit of a little child-simple, believing all that he is told, confiding, of little importance in his own eyes, who must give way to all-this was meet for the kingdom of God. What else would He admit?
Again, the principles of the kingdom, as established by the rejection of Christ, were in full contrast with the temporal blessings attached to obedience to the law, excellent as that law was in its place. Goodness in man there was none: God only is good. The young man who had fulfilled the law in his outward walk is called to leave everything that he may follow the Lord. Jesus knew his circumstances and his heart, and put His finger on the covetousness that ruled him and was fed by the riches he possessed. He was to sell all that he had and follow Jesus; he should have treasure in heaven. The young man went away sorrowful. The riches that, in the eyes of men, appeared to be a sign of God's favour, were but a hindrance when the heart and heaven came in question. The Lord announces at the same time, that whosoever should forsake anything that he prized for the sake of the kingdom of heaven should receive much more in this world, and, in the next, life everlasting. We may remark that it is only the principle which is here laid down in reference to the kingdom.
At last the Lord, on His way to Jerusalem, plainly tells His disciples in private that He was going to be delivered up, to be ill-treated and put to death, and then to rise again. It was the fulfilment of all that the prophets had written. But the disciples understood none of those things.
If the Lord was to make those who followed Him take up the cross, He could not but bear it Himself. He went before His sheep, in this path of self-denial and devotedness, to prepare the way. He went alone. It was a path which His people had not yet trodden, nor indeed could they till after He had done so.
Footnotes
[1] The case of the blind man at Jericho is, as already noted, the beginning (in all the synoptical Gospels) of the last events of Christ's life.
Luke 18 Bible Commentary
John Darby’s Synopsis
But, in the presence of all the power of their enemies and oppressors (for there would be such, as we have seen, so that they might even lose their lives), there was a resource for the afflicted remnant. They were (chap. 18) to persevere in prayer, the resource, moreover, at all times, of the faithful-of man, if he understand it. God would avenge His elect, although, as to the exercise of their faith, He would, indeed, try it. But when He came, would the Son of man find this faith that waited for His intervention? That was the solemn question, the answer to which is left to the responsibility of man-a question which implies that it could hardly be expected, although it ought to exist. Nevertheless, should there be any faith acceptable to Him who seeks it, it will not be disappointed or confounded.
It will be observed, that the kingdom (and that is the subject) is presented in two ways among the Jews at that time-in the Person of Jesus then present (chap. 17:21), and in the execution of the judgment, in which the elect ones should be spared, and the vengeance of God be executed in their behalf. On this account, they were only to think of pleasing Him, however oppressive and at ease the world might be. It is the day of the judgment of the wicked, and not that in which the righteous will be caught up to heaven. Enoch and Abraham are more the types of the latter; Noe and Lot, of those who will be spared to live on the earth; only there are oppressors of whom the remnant are to be avenged. Verse 31 shews that they must think only of the judgment and connect themselves with nothing as men. Detached from everything, their only hope would be in God at such a moment.
The Lord then resumes, in verse 9 of chapter 18, the description of those characters which were suitable to the kingdom, to enter it now by following Him. From verse 35 [1] the great transition draws near historically. Verse 8, then, of chapter 18, ends the prophetic warning with respect to the last days. The Lord afterwards resumes the consideration of the characters which befit the state of things introduced by grace. Self-righteousness is far from being a recommendation for entrance into the kingdom. The most miserable sinner, confessing his sin, is justified before God rather than the self-righteous. He that exalts himself shall be abased, and he that humbles himself shall be exalted. What apattern and witness of this truth was the Lord Jesus Christ Himself!
The spirit of a little child-simple, believing all that he is told, confiding, of little importance in his own eyes, who must give way to all-this was meet for the kingdom of God. What else would He admit?
Again, the principles of the kingdom, as established by the rejection of Christ, were in full contrast with the temporal blessings attached to obedience to the law, excellent as that law was in its place. Goodness in man there was none: God only is good. The young man who had fulfilled the law in his outward walk is called to leave everything that he may follow the Lord. Jesus knew his circumstances and his heart, and put His finger on the covetousness that ruled him and was fed by the riches he possessed. He was to sell all that he had and follow Jesus; he should have treasure in heaven. The young man went away sorrowful. The riches that, in the eyes of men, appeared to be a sign of God's favour, were but a hindrance when the heart and heaven came in question. The Lord announces at the same time, that whosoever should forsake anything that he prized for the sake of the kingdom of heaven should receive much more in this world, and, in the next, life everlasting. We may remark that it is only the principle which is here laid down in reference to the kingdom.
At last the Lord, on His way to Jerusalem, plainly tells His disciples in private that He was going to be delivered up, to be ill-treated and put to death, and then to rise again. It was the fulfilment of all that the prophets had written. But the disciples understood none of those things.
If the Lord was to make those who followed Him take up the cross, He could not but bear it Himself. He went before His sheep, in this path of self-denial and devotedness, to prepare the way. He went alone. It was a path which His people had not yet trodden, nor indeed could they till after He had done so.
Footnotes
[1] The case of the blind man at Jericho is, as already noted, the beginning (in all the synoptical Gospels) of the last events of Christ's life.