Luke 18:30 Komentář

In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer (Luk 18:1-8). II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer (Luk 18:9-14). III. Christ's favour to little children that were brought to him (Luk 18:15-17). IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion (Luk 18:18-30). V. Christ's foretelling his own death and sufferings (Luk 18:31-34). VI. His restoring sight to a blind man (Luk 18:35-43). And these four passages we had before in Matthew and Mark.

And he spoke a parable unto them,.... To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see Psa 50:15 to this end, that men ought always to pray. This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer: and not to faint; by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences: it is with the Jews an affirmative precept that a man should pray, , "every day" (k); it was usual with them to pray three times a day; see Psa 55:17 there is no set time fixed by Christ; men should be always praying. This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case. (k) Maimon. Hilch. Tephilla, c. 1. sect. 1.

Then he took unto him the twelve,.... His twelve disciples, as the Ethiopic version expresses it; he took them aside from the rest of the company, as they were travelling on the road, and privately delivered to them, what follows; see Mat 20:17 and said unto them, behold, we go up to Jerusalem; to the feast of the passover, which was drawing near, and the last Christ was to eat with his disciples, the time of his sufferings, and death, being now at hand; and of which he thought fit to give his disciples notice: and therefore he called them aside, and in a private manner, told them, that all things that are written by the prophets, concerning the son of man, shall be accomplished; particularly, Psa 2:1 Psa 22:6 for to these the following things have respect.

The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, Lo, we have left all. Matthew adds, What shall we have therefore? (Matt. 19:27.) It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance with the rich, who have forsaken all, inasmuch as they act from the like affections, in voluntarily making a surrender of all that they possess. And therefore it follows, Verily I say unto you, there is no man that hath left house, &c. who shall not receive manifold more, &c. He inspires all who hear Him with the most joyful hopes, confirming His promises to them with an oath, beginning His declaration with Verily. For when the divine teaching invites the world to the faith of Christ, some perhaps regarding their unbelieving parents are unwilling to distress them by coming to the faith, and have the like respect of others of their relations; while some again forsake their father and mother, and hold lightly the love of their whole kindred in comparison of the love of Christ. This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. If a mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.

It says, "Peter said to him, 'Look, we have left all and followed you.' " …I imagine, to this some may reply, "What had the disciples given up? They were men who gained the necessities of life by their sweat and labor, being by trade fishermen, who perhaps owned a boat and nets somewhere. They did not have well-built houses or any other possessions. What did they leave, or for what did they ask a reward from Christ?" What is our answer to this? For this very reason, they made this most necessary inquiry. Since they possessed nothing except what was trifling and of slight value, they would learn how God will reward and gladden with his gifts those who likewise have left but little for the sake of the kingdom of God. They desired to be counted worthy of the kingdom of heaven because of their love for him. The rich man, one who has disregarded much, will confidently expect a reward. He who possessed little and abandoned it, how was it not right to ask what hopes he might entertain? For this reason, as representing those in the same condition of their having left little, they say, "Behold, we have left all and followed you." It is further necessary to observe also this. Correctly considered, the pain of abandoning is the same whether one abandons much or little. Come and let us see the real meaning of the matter by a trivial example. Suppose two men had to stand naked. The one took off expensive clothes while the other put off only what was cheap and easy to get. Would not the pain of the nakedness be equal in both cases? What possible doubt can there be on this point? As far as regards obedience and good will, those who had different circumstances and yet practiced equal readiness and willingly sold what they had must be placed on an equal footing with the rich. The very wise Paul also takes up their cause. He wrote, "If there be a ready mind, it is accepted according to what a man has and not according to what he has not." Thus inquiry of the holy apostles was not unreasonable.

He said to them: "Truly I tell you, there is no one who has left house, or parents, or brothers, or wife, or children for the sake of the kingdom of God, who will not receive much more in this time, and in the age to come, eternal life." Some, on account of this saying, build up the Jewish fable of a thousand years after the resurrection of the just, when all things which we have abandoned for God will be rendered to us with manifold interest, and eternal life will be granted in addition. Nor do the foolish see that even if in other respects the promise is worthy, in wives it appears as a scandal a hundredfold, according to other evangelists; especially as the Lord testifies that in the resurrection there will be no marriage, and according to the evangelist Mark, that what has been left will be received in this time with persecutions: which persecutions, indeed, those chiliasts dogmatize as absent from their thousand years of troubles. The sense, therefore, is this: Whoever has despised all affections for the sake of acquiring the kingdom of God, has trampled on all the delights and luxuries of the world, will receive much more in the present because, from brothers and companions of his purpose, who are bound to him with spiritual glue, he will receive much greater charity even in this life. This charity, which is joined among parents, children, and brothers, spouses or relatives, either by the society of marriage or the necessity of consanguinity, is known to be quite brief and fragile. In fact, sometimes it is even broken for a just cause. Only those who retain the unity of perpetual conjunction, and indiscriminately possess all things, who believe that all that is theirs is the brothers', all the brothers' things are theirs. Read the Acts of the Apostles, that the heart and soul of the multitude of believers were one, and all things were common to them, and there was not a needy person among them who left their own for the Lord. Of whom Paul also says: "As having nothing, yet possessing everything" (II Cor. 6). A much greater sweetness indeed will be received from conjugal continence than that which was previously offered to them by the mingling of sexes. Before, I possessed a wife in the lascivious passion of desire; now I possess the same in the honor of sanctification and true love of Christ. There is one woman, but the merit of chastity has grown a hundredfold. For what is said according to Mark: "He will receive a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions" (Mark 10), can be understood more deeply. Certainly, the number a hundred, transferred from left to right, although it appears to hold the same shape in the curve of the fingers, grows exceedingly in magnitude, because all who scorn temporal things for the kingdom of God’s sake, even in this life, taste the fullest joys of that same kingdom with firm faith, and in the expectation of the heavenly homeland, they enjoy most sincerely the love of all the elect together.

The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just, when all things which we have given up for God's sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even if in other things there might be a fit promise of restoration, yet in the matter of wives, who might be according to some Evangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection there will be no marrying. And according to Mark, those things which have been given up, He declares shall be received at this time with persecutions, which these Jews assert will be absent for a thousand years.

At this, Peter asks: "behold, we have left everything," and he asks not for himself alone, but for the consolation of all the poor. Lest only the rich have good hopes of receiving much, as those who renounced much, while the poor have no hope, as those who renounced little and therefore earned a small reward — for this reason Peter asks and hears in response that both in the present and the future age, everyone who has despised his possessions for God's sake will receive recompense, even if those possessions were small. Do not look at the fact that they are small, but consider that this small amount contained all the person's means of livelihood, and that just as you placed your hope in much and great things, so he hoped to sustain his life with this little and small amount. I say nothing of the fact that one who has little has a greater attachment to it. This is evident with fathers. Having one child, they show greater attachment to it than when they have more children. So too the poor man, having one house and one field, loves them more intensely than you love your many possessions. And even if this is not the case, and the attachment of both is equal, then the renunciation is equally worthy. Therefore, in the present age as well they receive a recompense many times greater, just as these very apostles did. For each of them, having left behind a hut, now possesses magnificent churches, fields, parishes, many women attached to them by their zeal and faith, and in general everything else besides. And in the age to come they will receive not a multitude of similar fields and bodily rewards, but eternal life.

The parable of the importunate widow, Luk 18:1-8. Of the Pharisee and the publican, Luk 18:9-14. Infants brought to Christ, Luk 18:15-17. The ruler who wished to know how he might inherit eternal life, Luk 18:18-23. Our Lord's reflections on his case, Luk 18:24-27. What they shall receive who follow Christ, Luk 18:28-30. He foretells his approaching passion and death, Luk 18:31-34. He restores a blind man to sight at Jericho, Luk 18:35-43.

PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8) always--Compare Luk 18:7, "night and day." faint--lose heart, or slacken.

manifold more in this present time--in Matthew (Mat 19:29) "an hundredfold," to which Mark (Mar 10:30) gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"--"an hundredfold more"--than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on Mat 12:49-50; and Co2 6:14-18.) But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And When the shore is won at last Who will count the billows past? KEBLE These promises are for every one who forsakes his all for Christ. But in Matthew (Mat 19:28) this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from Luk 22:28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.