Luke 17:35 Komentář

In this chapter we have, I. Some particular discourses which Christ had with his disciples, in which he teaches them to take heed of giving offence, and to forgive the injuries done them (Luk 17:1-4), encourages them to pray for the increase of their faith (Luk 17:5, Luk 17:6), and then teaches them humility, whatever service they had done for God (Luk 17:7-10). II. His cleansing ten lepers, and the thanks he had from one of them only, and he a Samaritan (Luk 17:11-19). III. His discourse with his disciples, upon occasion of an enquiry of the Pharisees, when the kingdom of God should appear (v. 20-37).

Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again". About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, Mat 18:7 it is impossible but that offences will come; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices. The Ethiopic version renders it, "temptation will come"; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors: but woe unto him through whom they come; See Gill on Mat 18:7

Two men shall be in the field,.... At work there, tilling the ground, or sowing the seed in it, or reaping the corn; which of them soever was the work of the field, at the time of Jerusalem's destruction: the one shall be taken, and the other left: the circumstances attending these several, instances show, that they cannot be considered as expressive of the use and effect of the preaching of the Gospel, that being the savour of life unto life to some, and the savour of death unto death to others, some being effectually called by it, and others being left to die in their sins; since these men and women are said to be either in a bed asleep, or on a couch feasting, or grinding in a mill, or at work in the field, and so not in proper places, and at leisure to hear the Gospel preached. The whole verse is left out in the Ethiopic version, and in some Greek copies; though it is in the Syriac, Arabic, and Persic versions, and in the Complutensian edition, and in some ancient copies, as Beza observes.

Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, &c. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wasteth away, the other of the inner man which is renewed by the Sacrament. These are then the labourers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left. For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved.

He fittingly said, “night,” because the Antichrist is the hour of darkness. The Antichrist spreads darkness in the hearts of people, when he says he is the Christ.… Christ, like flashing lightning, scatters the spheres of his light throughout the world. He does not wander through the desert. He is not enclosed in some other places, because the Lord says, “I fill heaven and earth.” He shines with the light of his splendor, so that we may see his glory in that night of the resurrection.

Two people in this world, which is very often compared with a field, are believers and unbelievers. One will receive the reward of their merits; therefore the faithful one is taken, but the faithless is left.

(de Qu. Ev. lib. ii. qu. 41.) Or He says, in that night, meaning in that tribulation. (de Qu. Ev. ut sup) Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labour in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left. (de Con. Ev. l. ii. c. 7.) these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.

He says, "Two women will be grinding at a mill. The one will be taken, and the other left." By these he again seems to mean those who live in poverty and labor. Even in these, he says that there is a certain vast difference. Some have carried the burden of poverty courageously, honoring a serious and virtuous way of life. Others have been of a different character. They are planners for every wicked practice and all shamefulness. There will be even in their case a full and exact investigation of their manners. The good will be taken, and he that is not good will be left.

There will be two grinding at the mill. He calls those grinding at the mill who are placed among the people and are governed by teachers, doing the things of this world, whom he also signifies by the name of women, because, as I said, it is expedient for them to be governed by the counsels of the skilled. And he said grinding, on account of the circle and cycle of temporal affairs. Yet he said in one grinding, inasmuch as they provide for the uses of the Church out of their own resources and businesses. For every action of this world is a mill, which while it gathers many cares, it turns human minds as if in a circle, and casts forth like flour, because it constantly generates minute thoughts in a restless heart.

One will be taken, and the other left. That part which has engaged in marriage only for the love of offspring and has dispensed earthly substance for acquiring heavenly things will be taken; but that which has served marriages for the allurements of the flesh, and whatever earthly things it may have offered to the Church or the poor, did so in order that, as if having made a bargain with the Lord, it might more abundantly abound with these things, will be left.

In like manner, of the poor as well, who are signified by those grinding, one will be saved and another will not. For not all the poor are righteous: some of them are thieves and cut purses. By grinding is indicated the laboriousness of the life of the poor.

Or He teaches us the suddenness of Christ's coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved.

Christ teaches the necessity of avoiding offenses, Luk 17:1, Luk 17:2. How to treat an offending brother, Luk 17:3, Luk 17:4. The efficacy of faith, Luk 17:5, Luk 17:6. No man by his services or obedience can profit his Maker, Luk 17:7-10. He cleanses ten lepers, Luk 17:11-19. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.

OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).