e widow, who
could obtain redress from none other. He was moved to action by the
desire to escape the woman's importunity. Let us beware of the error of
comparing his selfish action with the ways of God. Jesus did not
indicate that as the wicked judge finally yielded to supplication so
would God do; but He pointed out that if even such a being as this
judge, who "feared not God, neither regarded man," would at last hear
and grant the widow's plea, no one should doubt that God, the Just and
Merciful, will hear and answer. The judge's obduracy, though wholly
wicked on his part, may have been ultimately advantageous to the widow.
Had she easily obtained redress she might have become again unwary, and
perchance a worse adversary than the first might have oppressed her. The
Lord's purpose in giving the parable is specifically stated; it was "to
this end, that men ought always to pray, and not to faint."[919]

CRITICISM ON PHARISEES AND LAWYERS.[920]

Varied comment as to the source of our Lord's superhuman powers was
aroused afresh by His merciful act of expelling a demon from a man, who,
in consequence of this evil possession had been dumb. The old Pharisaic
theory, that He cast out devils through the power of "Beelzebub, the
chief of the devils," was revived. The utter foolishness of such a
conception was demonstrated, as it had been on an earlier occasion to
which we have given attention.[921] The spiritual darkness, in which
evil men grope for signs, the disappointment and condemnation that await
them, and other precious precepts, Jesus elucidated in further
discourse.[922]

Then, by invitation He went to the house of a certain Pharisee to dine.
Other Pharisees, as also lawyers and scribes, were present. Jesus
intentionally omitted the ceremonial washing of hands, which all others
in the company scrupulously performed before taking their places at
table. This omission caused a murmur of disapproval if not an open
expression of fault-finding. Jesus utilized the occasion by voicing a
pungent criticism of Pharisaic externalism, which He likened to the
cleansing of cups and platters on the outside, while the inside is left
filthy. "Fools" said He, "did not he that made that which is without
make that which is within also?" In another form we may ask, Did not God
who established the outward observances of the law, ordain the inward
and spiritual requirements of the gospel also? In response to a question
by one of the law