|Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.||Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.|
|1 And he spoke also a parable to them, that we ought always to pray, and not to faint,||Always to pray, i.e. to pray daily, and frequently; (Wi.) and also to walk always in the presence of God, by a spirit of prayer, love, and sorrow for sin.
|2 Saying: There was a judge in a certain city, who feared not God, nor regarded man.||This judge, who feared not God, nor cared for man, yet yielded to the importunity of the widow, represents the absolute and sovereign power of God. But we must not suppose the Almighty has any of the faults we see in this iniquitous judge. Comparisons are not meant to hold good in every particular. The only consequence to be drawn from the present parable, is this: if a man, who has neither piety nor tenderness for his fellow creatures, yield to the importunity of a widow, who is not wearied out with repeating her petitions; how much more will God, who is full of bounty and tenderness to man, and only seek occasions to grant him his gifts, hear the prayers of the fervent, and fill with benedictions the petitioner, who can continue like the widow to importune his interference, and can beg without languor or discouragement? Calmet.
|3 And there was a certain widow in that city, and she came to him, saying: Avenge me of my adversary.||Avenge me; i.e. do me justice. It is a Hebraism. Wi.
|4 And he would not for a long time. But afterwards he said within himself: Although I fear not God, nor regard man,||And he would not for a long time. The Almighty does not always hear us as soon as we could wish, nor in the manner that seems best to us; but if we are not always heard according to our desires, we always are as far as is conducive to our salvation. He sometimes delays, in order to exercise our patience, and increase our ardour: sometimes he grants, in his anger, what, in him mercy, he would refuse. Let us then pray always, desire always, love always. Desire always, and you pray always. This is the continual voice of prayer, which the Almighty demands of you. You are silent, when you cease to love. The cooling of charity, is the silence of the heart. S. Aug. in Ps. xxxvii. Wi.
|5 Yet because this widow is troublesome to me, I will avenge her, lest continually coming she weary me.||She weary me out.  This, as much as I am able to find out, seems the literal signification both of the Latin and Greek text. Wi.
|6 And the Lord said: Hear what the unjust judge saith.|
|7 And will not God revenge his elect who cry to him day and night: and will he have patience in their regard?|
|8 I say to you, that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth?||In the Greek, although he suffer for the present the elect to be oppressed. V. — Our divine Redeemer adds, this, to shew that faith must necessarily accompany our prayers. For whosoever prays for what he does not believe he shall obtain, will pray in vain; let us, therefore, entreat the Father of mercies to grant us the grace of prayer, and firmness in faith; for faith produces prayer, and prayer produces firmness of faith. S. Aug. de verb. Dom. Serm 36. — But of this there is little left on the earth, and there will be still less at the second coming of the Son of God.
|9 And to some who trusted in themselves as just, and despised others, he spoke also this parable:||In this chapter we have three examples of prayer: one of the persevering widow; another of the poor publican, who solicits the divine mercy by the acknowledgment of his crimes; and the third of the proud Pharisee, who only goes to the temple to pronounce his own panegyric, and enter upon a accusation of his humble neighbour, whose heart is unknown to him. Calmet.
|10 Two men went up into the temple to pray: the one a Pharisee, and the other a publican.|
|11 The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.||The Pharisee standing. The Greek is, standing by himself, i.e. separated from the rest. Some understand this term, standing, as if in opposition to kneeling or prostrating, which they suppose to be the general posture in which the Jews offered up their prayers, and that of the humble publican. The Christians borrowed this practice from them. We see the apostles and disciples praying on their knees: Acts vii. 59, ix. 40, xx. 36. In the Old Testament, we see the same observed. Solomon, (3 K. viii. 54.) Daniel, (vi. 10.) and Micheas, (vi. 6.) prayed in that posture. Others however, think that the people generally prayed standing, as there were neither benches nor chairs in the temple. Calmet. — There are four ways by which men are guilty of pride: 1st, By thinking they have any good from themselves; 2nd, by thinking that though they have received it from above, it was given them as due to their own merits; 3rd, by boasting of the good they do not possess; and
fourthly, by desiring to be thought the only persons that possess the good qualities of which they thus pride themselves. The pride of the Pharisee seems to have consisted in attributing to himself alone the qualities of which he boasted. S. Greg. mor. l. xxiii, c. 4. — He who is guilty of publicly speaking against his neighbour, is likewise the cause of much damage to himself and others. 1st, He injures the hearer; because if he be a sinner, he rejoices to find an accomplice; if he be just, he is tempted to vanity, seeing himself exempt from the crimes with which others are charged. 2nd, He injures the Church, by exposing it to be insulted for the defects of its members. 3rd, He causes the name of God to be blasphemed; for, as God is glorified by our good actions, so is he dishonoured by sin. 4th, He renders himself guilty, by disclosing that which it was his duty not to have mentioned. S. Chrys. Serm. de Phar. et Pub.
|12 I fast twice in a week: I give tithes of all that I possess.||See how the Pharisee here, by pride, lays open to the enemy his heart, which he had in vain shut against him by fasting and prayer. It is in vain to defend a city, if you leave the enemy a single passage, by which he may enter in. S. Greg. mor. l. xix. c. 12.
|13 And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O god, be merciful to me a sinner.|
|14 I say to you, this man went down into his house justified rather that the other: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.||If any one should ask why the Pharisee is here condemned for speaking some few words in his own commendation, and why the like sentence was not passed on Job, who praised himself much more; the difference is evident: the former praised himself without any necessity, merely with an intention of indulging his vanity, and extolling himself over the poor publican; the latter, being overwhelmed with misery, and upbraided by his friends, as if, forsaken of God, he suffered his present distress in punishment of his crimes, justifies himself by recounting his virtues for the greater glory of God, and to preserve himself and others in the steady practice of virtue, under similar temptations. Theophylactus.
|15 And they brought unto him also infants, that he might touch them. Which when the disciples saw, they rebuked them.|
|16 But Jesus, calling them together, said: Suffer children to come to me, and forbid them not: for of such is the kingdom of God.|
|17 Amen, I say to you: Whosoever shall not receive the kingdom of God as a child, shall not enter into it.|
|18 And a certain ruler asked him, saying: Good master, what shall I do to possess everlasting life?|
|19 And Jesus said to him: Why dost thou call me good? None is good but God alone.|
|20 Thou knowest the commandments: Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother.|
|21 Who said: All these things have I kept from my youth.|
|22 Which when Jesus had heard, he said to him: Yet one thing is wanting to thee: sell all whatever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.|
|23 He having heard these things, became sorrowful; for he was very rich.|
|24 And Jesus seeing him become sorrowful, said: How hardly shall they that have riches enter into the kingdom of God.|
|25 For it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God.|
|26 And they that heard it, said: Who then can be saved?|
|27 He said to them: The things that are impossible with men, are possible with God.|
|28 Then Peter said: Behold, we have left all things, and have followed thee.|
|29 Who said to them: Amen, I say to you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,|
|30 Who shall not receive much more in this present time, and in the world to come life everlasting.|
|31 Then Jesus took unto him the twelve, and said to them: Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of man.|
|32 For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon:|
|33 And after they have scourged him, they will put him to death; and the third day he shall rise again.|
|34 And they understood none of these things, and this word was hid from them, and they understood not the things that were said.||They understood well enough the sense of the words he spoke to them. But they could not understand how they could be reconciled with the idea they had previously conceived of the Messias. They were scandalized in the first place, to think that God should suffer any thing inflicted by man; they were scandalized in the second place, to hear that sufferings and death could lead to victory and empire; and lastly, they were scandalized, (their own feelings taking the alarm) lest they should be forced to imitate their Master in this part which he had chosen for himself. A.
|35 Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging.||This blind man is, according to some interpreters, different from the other two whom Jesus Christ cured as he was going out of Jericho. V. — See Matt. xx. 29. and Mark x. 46. et dein.
|36 And when he heard the multitude passing by, he asked what this meant.|
|37 And they told him, that Jesus of Nazareth was passing by.|
|38 And he cried out, saying: Jesus, son of David, have mercy on me.|
|39 And they that went before, rebuked him, that he should hold his peace: but he cried out much more: Son of David, have mercy on me.|
|40 And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him,|
|41 Saying: What wilt thou that I do to thee? But he said: Lord, that I may see.|
|42 And Jesus said to him: Receive thy sight: thy faith hath made thee whole.|
|43 And immediately he saw, and followed him, glorifying God. And all the people, when they saw it, gave praise to God.|