ลูกา 11:42 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.

Woe unto you Scribes and Pharisees, hypocrites,.... As they are all along called by Matthew; though only here by Luke. The Vulgate Latin only reads, "woe unto you", leaving out all the rest: but the whole is retained in all the Oriental versions; for ye are as graves which appear not; being covered with grass; "or which were not marked", as the Ethiopic version renders it; that is, were not whited or covered with lime, as some were, that they might be seen at a distance, and be known what they were; that so men might avoid going near them, and prevent their being defiled with them; See Gill on Mat 23:27. and the men that walk over them are not aware of them; and so are defiled by them. Christ compares the Pharisees, because of their hypocrisy, and secret iniquity, both to whited sepulchres, and to those that were not: to those that were, because, like them, they looked beautiful without, and righteous in the sight of men, and yet were inwardly full of all manner of pollution and sin; and to those that were not, because they did not appear to be what they were, and men were deceived by them; and under specious pretences to religion and holiness, were by their corrupt doctrines and practices unawares drawn into the commission of sin. Regard may not only be had to graves covered with grass, or not marked with lime, by which they might be known; but also to what the Jews call, , "the grave of the abyss" (z); a grave that is not known no more than if it was in the bottomless pit: so uncleanness by touching a dead body, which a man is not conscious of, is called the uncleanness of the abyss, or an unknown one (a). (z) Misn Parah. c. 3. sect. 2. Maimon. Hilch. Parah. c. 3. sect. (a) Maimon. in Misn. Nazir, c. 9. sect. 2. & Pesach. c. 7. sect. 7.

In like manner, He upbraids them for tithing paltry herbs, but at the same time "passing over hospitality and the love of God. The vocation and the love of what God, but Him by whose law of tithes they used to offer their rue and mint? For the whole point of the rebuke lay in this, that they cared about small matters in His service of course, to whom they failed to exhibit their weightier duties when He commanded them: "Thou shalt love with all thine heart, and with all thy soul, and with all thy strength, the Lord thy God, who hath called thee out of Egypt.

Or judgment, because they do not bring to examination every thing that they do; charity, because they love not God with their heart. But that He might not make us zealous of the faith, to the neglect of good works, He sums up the perfection of a good man in a few words, these ought ye to have done, and not to leave the other undone.

However, he briefly exposes their many sins who devote all their effort to contributing the tithes of cheaper fruits: they have no fear of the future judgment or any love for God, since their works are worthless without faith; for they disregard the judgment and love of God: the judgment, because they do not bring everything they do under judgment; the love, because they do not love God out of devotion. But so that it does not make us diligent in faith, neglectful of works, he concludes the perfection of a faithful man with a short discourse; so that he may be approved both by faith and works, saying: These things you ought to do, and not leave the others undone.

(Hom. 73. in Matt.) Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought ye to have done.

(Serm. 106.) But if they cannot be cleansed except they believe on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself explains it to us. For the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. Therefore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. This then is not giving alms. For to give alms is to show mercy. If thou art wise, begin with thyself: for how art thou merciful to another, if cruel to thyself? Hear the Scripture, which says unto thee, Have mercy on thy own soul, and please God. (Ecclus. 30:23.) Return unto thy conscience, thou that livest in evil or unbelief, and then thou findest thy soul begging, or perhaps struck dumb with want. In judgment and love give alms to thy soul. What is judgment? Do what is displeasing to thyself. What is charity? Love God, love thy neighbour. If thou neglectest this alms, love as much you like, thou doest nothing, since thou doest it not to thyself.

The transgression of one commandment transgresses the law. It proves the man to be without the law. When anyone disregards those commandments, which especially are important above the rest, what words will he find able to save him from deserved punishment? The Lord proved that the Pharisees merited these severe censures, saying, "Woe to you, Pharisees, who tithe mint, rue and all herbs and pass over judgment and the love of God!" You should have done these things and not passed by the others, that is, to leave them undone. They omitted as of no importance those duties which they were especially bound to practice, like justice and the love of God. They carefully and scrupulously observed, or rather commanded the people subject to their authority to observe, only those commandments that were means of great revenues for themselves.

Or He says it by way of censure upon the Pharisees, who ordered those precepts only to be strictly observed by their people, which were the cause of fruitful returns to themselves. Hence they omitted not even the smallest herbs, but despised the work of inspiring love to God, and the just awarding of judgment.

But woe to you, he said, Pharisees. As if he said, I indeed warned you to give alms, by which everything would be clean to you: but woe to you,

Because you tithe mint and rue and every herb; for I know these as your alms, so do not think that I now admonish you about them.

And you neglect justice and the love of God. By this alms you might be cleansed of all inner impurity, so that the bodies you wash might also be clean to you, for this is indeed everything, both the inner and the outer, as it is read elsewhere: Cleanse what is inside, and what is outside will be clean (Matthew XXIII). But lest it seem that he rejects those alms made from the fruits of the earth, he says:

These things, however, you ought to have done. That is, justice and the love of God, so that judging rightly of our own misery and loving the charity of God that He has bestowed, we may live piously and rightly, confessing His righteous judgment, which the Apostle says, Judgment came through one to condemnation: and giving thanks to His great charity (Romans V), of which the same grace preacher says: But God commends His charity in us, that while we were still sinners, Christ died for us (Ibid.).

These things you ought to have done, and not leave the others undone, that is, alms from the fruits of the earth. Therefore, let them not deceive themselves who think that by giving the most generous alms from their fruits, or any money, they are buying impunity while remaining in the enormity of crimes and the wickedness of disgraces.

The Pharisees, precisely in order not to transgress the Law, tithed even from the most insignificant items, and if anyone reproached them for pettiness, they would appeal to the Law, which commanded that a tithe of everything be brought to the priests (Deut. 14:22-23). Therefore the Lord says: just as you do not neglect these things, so you ought to practice justice and the love of God. Since the Pharisees were unjust, oppressing widows and orphans, the Lord says: you ought to have "justice," that is, righteousness. And since they were contemptuous even toward God, laying their hand on sacred matters without due reverence, the Lord commands them to have "the love of God." For whoever loves God does not approach His works with negligence. And it seems to me, since there are two kinds of love — love of God and love of neighbor — that perhaps the Lord is alluding to these two kinds: by the word "justice" He denotes love of neighbor, since righteousness and not oppressing one's neighbor arise from love for him; and by the phrase "love of God" He undoubtedly denotes wholehearted devotion to God. And when someone loves his neighbor not out of any worldly or shameful inclination, but for God's sake, then this love too may be called the love of God, since it is commanded by God and is well-pleasing to Him.

For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbour. For when a man judges his neighbour justly, it proceeds from his love to him.

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.

Ye tithe mint and rue - See on Mat 23:23 (note).

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."

mint . . . rue, &c.--rounding on Lev 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of. judgment and the love of God--in Mat 23:25, "judgment, mercy, and faith." The reference is to Mic 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mar 12:29; Mar 12:32-33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites. these ought ye, &c.--There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."