ลูกา 11:2 วิจารณ์

In this chapter, I. Christ teaches his disciples to pray, and quickens and encourages them to be frequent, instant, and importunate in prayer (Luk 11:1-13). II. He fully answers the blasphemous imputation of the Pharisees, who charged him with casting out devils by virtue of a compact and confederacy with Beelzebub, the prince of the devils, and shows the absurdity and wickedness of it (Luk 11:14-26). III. He shows the honour of obedient disciples to be greater than that of his own mother (Luk 11:27, Luk 11:28). IV. He upbraids the men of that generation for their infidelity and obstinacy, notwithstanding all the means of conviction offered to them (Luk 11:29-36). V. He severely reproves the Pharisees and consciences of those that submitted to them, and their hating and persecuting those that witnessed against their wickedness (v. 37-54).

And it came to pass that as he was praying,.... The following directions concerning prayer, though they agree with those in Mat 6:9 &c. yet were delivered at another time, and in another place, and upon another occasion: Christ was then in Galilee, now in Judea: he gave the former directions unasked for, these at the request of one of his disciples; the other were given as he was preaching, these immediately after he had been praying; as soon as he had done a work he was often employed in, as man and mediator, on account of himself, his disciples, cause, and interest: and this was done in a certain place; perhaps in the Mount of Olives, which was not far from Bethany, where we hear of him last, since this was a place where he used to abide in the night, and pray, Luk 21:37. The Arabic version reads, "in a desert place"; and after he had been at Bethany, he did go to a country near the wilderness, to a city called Ephraim, Joh 11:54 when he ceased; from praying; when he had concluded his prayer, and finished all his petitions, and was off of his knees: one of his disciples; perhaps one of the seventy disciples who had not heard the summary of prayer, and the directions about it before given on the mount, Mat 6:9 The Persic version reads, "his disciples": as if they all united in the request: and said unto him, Lord, teach us to pray, as John taught his disciples, who, as Tertullian says (g), brought in a new order and method of praying, and gave his disciples some instructions and directions concerning it, much better than what the Jews in common had: and this disciple looking upon his Lord and master as much better qualified to give directions in this important affair than even John himself was, requests of him that he would; and what might put him upon it at this time seems to be, his observing that Christ had now been at prayer. (g) Contr. Marcion. l. 4. c. 26.

And he said unto them,.... That is Jesus, as the Syriac and Persic versions express, who directed his speech to all the disciples; for though but one of them addressed him, it was in the name of the rest: and besides, the instructions Christ was about to give concerned them all, even those that heard them before, and those that had not: when ye pray, say, our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, as in heaven, so in earth; the last petition is left out in the Vulgate Latin; See Gill on Mat 6:9, Mat 6:10.

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

In short, you may discover in the import of the prayer what God is addressed therein. To whom can I say, "Father? " To him who had nothing to do with making me, from whom I do not derive my origin? Or to Him, who, by making and fashioning me, became my parent? Of whom can I ask for His Holy Spirit? Of him who gives not even the mundane spirit; or of Him "who maketh His angels spirits," and whose Spirit it was which in the beginning hovered upon the waters.

Or, because the name of God is given by idolaters, and those who are in error, to idols and creatures, it has not as yet been so made holy, as to be separated from those things from which it ought to be. He teaches us therefore to pray that the name of God may be appropriated to the only true God; to whom alone belongs what follows, Thy kingdom come, to the end that may be put down all the rule, authority, and power, and kingdom of the world, together with sin which reigns in our mortal bodies.

Perhaps we should … pray … only to the God and Father of all, to whom even our Savior himself prayed, as we have explained, and to whom he taught us to pray. When he heard "teach us to pray," he did not teach us to pray to himself but to the Father by saying "Our Father in heaven and so forth." …When the saints give thanks to God in their prayers, they acknowledge through Christ Jesus the favors he has done. If it is true that one who is scrupulous about prayer should not pray to someone else who prays but rather to the Father whom our Lord Jesus taught us to address in prayers, it is especially true that no prayer should be addressed to the Father without him.

There follows in the prayer, Thy kingdom come. We ask that the kingdom of God may be set forth to us, even as we also ask that His name may be sanctified in us. For when does God not reign, or when does that begin with Him which both always has been, and never ceases to be? We pray that our kingdom, which has been promised us by God, may come, which was acquired by the blood and passion of Christ; that we who first are His subjects in the world, may hereafter reign with Christ when He reigns, as He Himself promises and says, "Come, ye blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world." Christ Himself, dearest brethren, however, may be the kingdom of God, whom we day by day desire to come, whose advent we crave to be quickly manifested to us. For since He is Himself the Resurrection, since in Him we rise again, so also the kingdom of God may be understood to be Himself, since in Him we shall reign. But we do well in seeking the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has already renounced the world, is moreover greater than its honours and its kingdom. And therefore he who dedicates himself to God and Christ, desires not earthly, but heavenly kingdoms. But there is need of continual prayer and supplication, that we fall not away from the heavenly kingdom, as the Jews, to whom this promise had first been given, fell away; even as the Lord sets forth and proves: "Many," says He, "shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth." He shows that the Jews were previously children of the kingdom, so long as they continued also to be children of God; but after the name of Father ceased to be recognised among them, the kingdom also ceased; and therefore we Christians, who in our prayer begin to call God our Father, pray also that God's kingdom may come to us.

(Const. Monast. cap. 1.) There are two kinds of prayer, one composed of praise with humiliation, the other of petitions, and more subdued. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination, supplicate God as if of necessity forced thereto. And when you begin to pray, forget all visible and invisible creatures, but commence with the praise of Him who created all things. Hence it is added, And he says unto them, When you pray, say, Our Father.

(Orat. Dom. Serm. 2.) See how great a preparation thou needest, to be able to say boldly to God, O Father, for if thou hast thy eyes fixed on worldly things, or courtest the praise of men, or art a slave to thy passions, and utterest this prayer, I seem to hear God saying, 'Whereas thou that art of a corrupt life callest the Author of the incorruptible thy Father, thou pollutest with thy defiled lips an incorruptible name. For He who commanded thee to call Him Father, gave thee not leave to utter lies. (et serm. 3.). But the highest of all good things is to glorify God's name in our lives. Hence He adds, Hallowed be thy name. For who is there so debased, as when He sees the pure life of those who believe, does not glorify the name invoked in such a life. He then who says in his prayer, Be thy name, which I call upon, hallowed in me, prays this, "May I through Thy concurring aid be made just, abstaining from all evil." (ubi sup.) We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy kingdom come, that is, May Thy Holy Spirit come upon us to purify us. (Orat. Dom. serm. 4.) For since He says that the life of man after the resurrection will be like to that of Angels, it follows, that our life in this world should be so ordered with respect to that which we hope for hereafter, that living in the flesh we may not live according to the flesh. But hereby the true Physician of the souls destroys the nature of the disease, that those who have been seized with sickness, whereby they have departed from the Divine will, may forthwith be released from the disease by being joined to the Divine will. For the health of the soul is the due fulfilment of the will of God.

For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also.

(in Enchirid. c. 116.) It seems according to the Evangelist Matthew, that the Lord's prayer contains seven petitions, but Luke has comprehended it in five. Nor in truth does the one disagree from the other, but the latter has suggested by his brevity how those seven are to be understood. For the name of God is hallowed in the spirit, but the kingdom of God is about to come at the resurrection of the body. Luke then, showing that the third petition is in a manner a repetition of the two former, wished to make it so understood by omitting it. He then added three others. And first, of daily bread, saying, Give us day by day our daily bread.

"Your kingdom come." To whom do we address this petition? Will the kingdom of God not come unless we ask for it? That kingdom will exist after the end of the world. God has a kingdom forever. He is never without a kingdom, for all creation is subject to him. Then for what kingdom do we wish? It is written in the Gospel, "Father, take possession of the kingdom prepared for you from the foundation of the world." See, that is the kingdom of which we speak when we say, "Thy kingdom come." May that kingdom come within us and may we be found within that kingdom. That is our petition. Of course it will come. How will that benefit you if it finds you at the left hand? In this petition, you also wish a blessing on yourself. It is on your own behalf that you pray. In this petition, this is what you desire and long for, namely, that you may so live as to have a share in the kingdom that will be given to all the saints. When you say, "Thy kingdom come," you pray for yourself, because you pray that you may lead a good life. May we partake of your kingdom. May the kingdom that is to come to your saints and your righteous ones also come to us.

For the Savior said, "When you pray, say, 'Our Father.' " And another of the holy Evangelists adds, "who art in heaven." …He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: "I said, you are gods, and all of you children of the Most High." He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God "Father," as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons. He commands us, therefore, to take boldness and say in our prayers, "Our Father." We, who are children of earth and slaves and subject by the law of nature to him who created us, call him who is in heaven "Father." Most fittingly, he enables those who pray to understand this also. Since we call God "Father" and have been counted worthy of such a distinguished honor, we must lead holy and thoroughly blameless lives. We must behave as is pleasing to our Father and not think or say anything unworthy or unfit for the freedom that has been bestowed on us.… The Savior of all very wisely grants us to call God "Father," that we, knowing well that we are sons of God, may behave in a manner worthy of him who has honored us. He will then receive the supplications that we offer in Christ.

What, therefore, is the meaning of "hallowed be your name"?…When it is our settled conviction and belief that he who by nature is God over all is Holy of the Holies, we confess his glory and supreme majesty. We then receive his fear into our mind and lead upright and blameless lives. By this we become holy ourselves, and we may be able to be near unto the holy God.… The prayer is, therefore, "May your name be kept holy in us, in our minds and wills." This is the significance of the word hallowed. If a person says, "Our Father, hallowed be your name," he is not requesting any addition to be made to God's holiness. He rather asks that he may possess such a mind and faith to feel that his name is honorable and holy. The act is the source of life and the cause of every blessing. How must being this influenced by God be worthy of the highest estimation and useful for the salvation of the soul?

God is our King before the worlds. Since God always reigns and is omnipotent, with what view do those who call God "Father" offer up to him their requests and say, "Your kingdom come"?They seem to desire to behold Christ the Savior of all rising again upon the world. He will come. He will come and descend as judge, no longer in a lowly condition like us or in the humility of human nature. He will come in glory such as becomes God, as he dwells in the unapproachable light, and with the angels as his guards. He somewhere said, "The Son of man shall come in the glory of his Father, with his holy angels." … That judgment seat is terrifying. The Judge is unbiased. It is a time of pleading, or rather of trial and of retribution. The fire, enduring punishment and eternal torments are prepared for the wicked. How can men pray to behold that time?… The wicked and impure lead low and lewd lives and are guilty of every vice. In no way is it fitting for them in their prayers to say, "your kingdom come." … The saints ask that the time of the Savior's perfect reign may come, because they have labored dutifully, have a pure conscience and look for the reward of what they have already done. Just as those who, expecting a festival and merriment about ready to come and shortly to appear, thirst for its arrival, so also do they. They trust that they will stand glorious in the presence of the Judge and hear him say, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundations of the world." … They fully believed what he said about the consummation of the world. When he will appear to them again from heaven, they will shine like the sun in the kingdom of their Father. They correctly say in their prayers, "your kingdom come." For they feel confident that they will receive a reward for their bravery and attain to the consummation of the hope set before them.

Why then did he command the saints to say to God the Father in heaven, "Your will be done; as in heaven, so on earth?" … This petition is worthy of the saints and full of all praise.…We request that power may be given to those on earth to do the will of God and imitate the conduct practiced above in heaven by the holy angels.… The saints request that both Israel as well as the Gentiles may be counted worthy of peace from on high and be comforted since they were in misery and caught in the net of sin without possibility of escape. Having received the righteousness that is in Christ by faith, they may become pure and skillful in every good work. They pray, "Your will be done, as in heaven, so on earth for this reason." As I said, the will of God over all is that those on earth should live in holiness, piously, without blame, being washed from all impurity, and diligent in imitating the spiritual beauty of the spirits above in heaven. The church on earth, since it was the visible likeness and image of the church of the firstborn that is above, may please Christ.

Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. (Dan. 9:24.) Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew, Thy will be done, as in heaven, so in earth.

And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.

And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come. Give us this day our daily bread; and forgive us our sins, as we ourselves forgive everyone who is indebted to us. And lead us not into temptation. According to the evangelist Matthew, the Lord's Prayer seems to contain seven petitions. Of which in three eternal things are requested, in the remaining four, temporal things, which nevertheless are necessary for the sake of attaining the eternal. For what we say: Hallowed be thy name, thy kingdom come; thy will be done, on earth as it is in heaven; which some have not absurdly understood as in spirit and body, must be retained entirely without end, and begin here, and the more we progress, are increased in us: and perfectly (which is to be hoped for in the other life) they will always be possessed. But what we say: Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors; and lead us not into temptation, but deliver us from evil; who does not see that it pertains to the need of the present life? Thus, in that eternal life, where we always hope to be, both in the sanctification of the name of God, and his kingdom, will remain perfectly and immortally in our spirit and body. But daily bread is called so, because it is necessary here as much as should be given to soul and flesh, whether understood spiritually or corporeally, or both ways. Here too is the forgiveness we seek, where there is the commission of all sins. Here are the temptations, which allure or drive us to sin. Finally, here is the evil, from which we desire to be delivered. But in that life, there is none of these. The evangelist Luke, in the Lord's Prayer, not seven, but five petitions are comprised. Nor did he differ from the other, undoubtedly, but by how these seven are understood, he recommended by their brevity. For the name of God is hallowed in the spirit, but the kingdom of God is to come in the resurrection of the flesh. Therefore, showing that Luke considered the third petition to be a kind of repetition of the two preceding ones, he made it more understood by omitting it. Then he adds those three, concerning the daily bread, the forgiveness of sins, and the avoidance of temptation. And what the former put at the end: But deliver us from evil, the latter did not include for us to understand that it pertains to what was said above about temptation. Therefore, he indeed said: but deliver; he did not say: and deliver, as if demonstrating it to be one petition, saying not this, but that, so that everyone may know that he is delivered from evil, by not being led into temptation.

"Our Father," He says, "who art in heaven." Note the power of prayer. It immediately lifts you up on high and, since you call God Father, persuades you in every way not to lose the likeness of the Father, but to strive to become like Him. He did not say "my Father," but "our Father," stirring you to brotherly love and urging you to love all people as brothers in general. By saying "in heaven," He does not confine God to them, but lifts the listener up to the heavens and draws him away from earthly things. "Hallowed be Thy name," that is, "may it be glorified," meaning: order our life so that it may be to Thy glory. For just as the name of God is blasphemed because of the wicked, so it is glorified by those who lead a virtuous life. The sinner does not pray for the Kingdom of God, for he does not desire its coming on account of the punishments awaiting him there. On the contrary, the righteous man prays that it would come sooner, so that he might be freed from the temptations here and find rest. "Thy will be done... as in heaven" — among the Angels, so also among us men "on earth." For the Angels do all things and in all things according to the will of God.

But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things.

(App. Serm. 84.) The first word, how gracious is it? Thou durst not raise thy face to heaven, and suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy working, but of the grace of Christ; for therein is no arrogance, but faith. To proclaim what thou hast received is not pride, but devotion. Therefore raise thy eyes to thy Father, who begot thee by Baptism, redeemed thee by His Son. Say Father as a son, but claim no especial favour to thyself. Of Christ alone is He the especial Father, of us the common Father. For Christ alone He begot, but us he created. And therefore according to Matthew when it is said, Our Father, (Matt. 6:9.) it is added, which art in heaven, that is, in those heavens of which it was said, The heavens declare the glory of God. (Ps. 19:1.) Heaven is where sin has ceased, and where there is no sting of death. (ubi sup.) Or it is said, Hallowed be thy name; that is, let Thy holiness be known to all the world, and let it worthily praise Thee. For praise becometh the upright, (Ps. 33.) and therefore He bids them pray for the cleansing of the whole world. (ubi sup.) For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. (Luke 17:21.)

Christ teaches his disciples to pray, Luk 11:1-4. Shows the necessity of importunity in prayer, Luk 11:5-13. Casts out a dumb demon, Luk 11:14. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Luk 11:15-23. Miserable state of the Jews, Luk 11:24-26. Who they are that are truly blessed, Luk 11:27, Luk 11:28. He preaches to the people, Luk 11:29-36. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, Luk 11:37, Luk 11:38. Our Lord exposes their hypocrisy, Luk 11:39-44. He denounces woes against the lawyers, Luk 11:45-52. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, Luk 11:53, Luk 11:54.

THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13) one, &c.--struck with either the matter or the manner of our Lord's prayers. as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."

(See on Mat 6:9-13).