Luke 18:33 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.

And they understood none of these things,.... "Not one of them", as the Syriac and Persic versions render it; every article of his sufferings and death were unintelligible by them; they knew not how to understand him in any one point: or how to reconcile these things to the notions they had entertained of the temporal grandeur, and glory, of the Messiah, and his kingdom; and which shows their great ignorance of the prophecies of the Old Testament concerning these things. And this saying, or "thing"; for it answers to the Hebrew word which signifies any affair, or matter, as well as a word, or saying: and so here, the whole of this affair was hid from them; unless it should have a peculiar regard to that part of it, which expresses his resurrection from the dead; see Mar 9:10 or the delivery of him to the Gentiles, Luk 9:44 neither knew they the things which were spoken; the meaning of them. The Ethiopic version leaves out this, and puts the former clause, by way of question, "and he said unto them, and is this saying hid from you?"

(ubi sup.) Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isa. 50:5.) The Prophet also foretold the crucifixion, saying, He hath poured out his soul unto death, and was numbered with the transgressors; (Isa. 53:12.) as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ's resurrection, For thou shalt not leave my soul in hell, (Ps. 16:10.) and so it is here added, And on the third day he shall rise again.

And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, "How has He fallen into the hands of the enemy, who promised us salvation?" He relates in order the successive events of the Passion; He shall be delivered unto the Gentiles, and shall be mocked, and scourged, and spitted on.

To prepare the disciples' minds, the Savior of all tells them that he will suffer the passion on the cross and death in the flesh as soon as he has gone up to Jerusalem. He added that he would also rise wiping out the pain and obliterating the shame of the passion by the greatness of the miracle. It was glorious and worthy of God to be able to break the bonds of death and hurry back to life. According to the expression of wise Paul, the resurrection from the dead testifies that he is God and the Son of God.

He told them beforehand what would happen so that they might be aware that he foreknew his passion. Although it was in his power easily to escape, Christ still went ahead to willingly meet it. Saying, "Behold, we go up to Jerusalem," he urgently testified and commanded them to remember what had been foretold. He necessarily added that the holy prophets had foretold all these things. As in the person of Christ, Isaiah says, "I have given my back to scourging, and my cheeks to buffetings; and I have not turned away my face from the shame of spitting." In another place, the prophet says of him, "As a sheep he was led unto the slaughter, and was silent, as a lamb before its shearer." "All we like sheep have gone astray: every one has gone astray in his path, and the Lord has delivered him up because of our sins." In the twenty-second psalm, blessed David, painting as it were beforehand the sufferings upon the cross, set before us Jesus speaking as one already hanging on the tree. He says, "But I am a worm, and no man; scorned by men and despised by the people. All who see me mock at me, they make mouths at me, they wag their heads; 'He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him!' " Some of the Jews did shake their wicked heads at him, deriding him and saying, "If you are the Son of God, come down now from the cross, and we will believe you." He said, "They divide my garments among them, and for my raiment they cast lots." In another place, Christ again says of those that crucified him, "They gave gall for my food, and for my thirst they made me drink vinegar."

(l. ii. Ep. 212.) I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power. For when we see a man who has promised his creditor that he will pay him his debt after three days, fulfilling his promise on that very day, we are so far from looking upon him as deceitful, that we admire his veracity. I must add, however, that He said not that He should rise again after three days, but on the third day. You have then the preparation, the Sabbath until sun set, and the fact that He rose after the Sabbath was over.

(Hom. 2. in Ev.) The Saviour foreseeing that the hearts of His disciples would be troubled at His Passion, tells them long beforehand both the suffering of His Passion and the glory of His Resurrection.

Our Redeemer, foreseeing that the souls of the disciples would be troubled by His passion, foretold to them long beforehand both the suffering of that same passion and the glory of His resurrection, so that when they saw Him dying, as had been predicted, they would not doubt that He would also rise again.

The Lord foretells His sufferings to the disciples for two purposes. First, to show that He would be crucified not against His will and not as a mere man unaware of His death, but that He knows of it beforehand and will endure it voluntarily. For if He did not wish to suffer, then as one who foresaw it, He would have avoided it. For to fall into the hands of others against one's will is characteristic of those who do not know of it in advance. Second, to persuade them to bear the coming events with ease, as things known to them beforehand and not happening to them suddenly. But if, Lord, what was long ago foretold by the prophets is to be fulfilled in You, then why do You go up to Jerusalem? For this very reason, that I may accomplish salvation. And so, He goes voluntarily.

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.

And the third day he shall rise again - See Hos 6:2; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours.

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