ลูกา 11:34 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.

If thy whole body therefore be full of light,.... That is, if the whole soul, as the Ethiopic version reads, be full of Gospel light, through the illuminating influences of the blessed Spirit accompanying the word: having no part dark; every power and faculty of the soul being affected with it, and influenced by it, though, as yet, the light and knowledge of evangelical things is not perfect in any: the whole shall be full of light, as when the bright shining of a candle doth give thee light; the whole soul shall be as full of light and joy, which the Gospel always brings with it, as a room is full of light, when a candle is lighted, and shines brightly, and burns clearly in it.

For He gives the name of the eye especially to our understanding, but the whole soul, although not corporeal, He metaphorically calls the body. For the whole soul is enlightened by the understanding. For the understanding from its very beginning desires only singleness, containing no dissimulation, or guile, or division in itself.

(Epist. 41.) Or else; The light and eye of the Church is the Bishop. It is necessary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to the Prelate, according to what his state may be, must the Church in like manner suffer shipwreck, or be saved.

(de Cons. Ev. lib. ii. c. 39.) Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another's words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.

(28. Mor. c. 12.) Or else; By the name body each particular action is understood which follows its own intention, as it were the eye of the spectators. Therefore it is said, The light of the body is the eye, because by the ray of a good intention the deserving parts of an action receive light. If then thy eye be single, thy whole body will be full of light, for if we intend rightly in singleness of heart, we accomplish a good work, even though it seem not to be good. And if thy eye be evil, thy whole body will be full of darkness, because when with a crooked intention even a right thing is done, although it appears to glitter in men's sight, yet before the bar of the internal judge it is covered with darkness. Hence too it is rightly added, Take heed therefore that the light which is in thee be not darkness. For if what we think we do well we cloud by a bad intention, how many are the evils themselves which even when we do them we know to be evil?

The lamp of your body is your eye. By body, He means the works that appear openly to all; indeed, the eye itself performs the intention of the mind, and by its merit, these works are discerned as works of light or darkness, as He Himself subsequently explained, saying:

If your eye is simple, your whole body will be full of light. But if it is evil, your body also will be full of darkness. He said, if you strive to do good with a pure and upright intention, the works that you do are indeed works of light, even if they seem to have some imperfection in the sight of men. Because for those who love God, all things work together for good, for those who are called according to His purpose. But if the preceding intention is perverse, every work that follows is of little value, even if it seems to be correct.

What else does he mean by “the eye” than simply the mind, which will never become simple unless it contemplates the simple light? The simple light is Christ. He who has his light shining in his mind is said to have the mind of Christ. When your light is this simple, then the whole immaterial body of your soul will be full of light. If the mind is evil, that is, darkened and extinguished, then this body of yours will be full of darkness.…We say, “See to it, brothers, that while we seem to be in God and think that we have communion with him we should not be found excluded and separated from him, since we do not now see his light.” If that light had kindled our lamps, that is, our souls, it would shine brightly in us. Our God and Lord Jesus Christ said, “If your whole body is full of life, having no dark part, it will be wholly bright, as when a lamp with its rays gives you light.” What other witness greater than this shall we adduce to make the matter clear to you? If you disbelieve the Master, how will you, tell me, believe your fellow servant?

But you, Pharisees, did not wish to do this, and the eye of the soul, that is, the mind, which was until now straight, you have twisted and darkened. For just as the eye of the body, whatever it is like, makes the body the same — for example, if it is clear, then the body is also light, and if it is dark, then the body is also gloomy — so too the soul is disposed according to the state of the mind. If the eye and the light received by it from God begin to be darkened by envy or covetousness, or to speak generally, by love for material things, then the soul too is darkened.

But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full of light; but if evil, thy whole body will be full of darkness.

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 light of the body is the eye - Or, the eye is the lamp of the body. See on Mat 6:22 (note), etc. The 35th and 36th verses are wanting in some MSS., and are variously read in others.

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."