ลูกา 17:36 วิจารณ์

In this chapter we have, I. Some particular discourses which Christ had with his disciples, in which he teaches them to take heed of giving offence, and to forgive the injuries done them (Luk 17:1-4), encourages them to pray for the increase of their faith (Luk 17:5, Luk 17:6), and then teaches them humility, whatever service they had done for God (Luk 17:7-10). II. His cleansing ten lepers, and the thanks he had from one of them only, and he a Samaritan (Luk 17:11-19). III. His discourse with his disciples, upon occasion of an enquiry of the Pharisees, when the kingdom of God should appear (v. 20-37).

Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again". About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, Mat 18:7 it is impossible but that offences will come; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices. The Ethiopic version renders it, "temptation will come"; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors: but woe unto him through whom they come; See Gill on Mat 18:7

And they answered and said unto him, where, Lord?.... That is, either the Pharisees put this question to Christ, who demanded of him when the kingdom of God would come, Luk 17:20 or rather the disciples, to whom Christ more especially directed his discourse, Luk 17:22 who hearing of the distinction that would be made of persons in these dismal times, ask where it should be; not where the persons would be left, but whither the others would be taken, and by whom: and he said unto them, wheresoever the body is; the carcass of the Jewish nation, as at Jerusalem chiefly, and in whatsoever place: thither will the eagles be gathered together; the Roman army, whose ensign was the eagle; these will come, seize upon them, and take them and devour them, as they did: the Persic version renders it, "vultures"; See Gill on Mat 24:28. These words can by no means be understood of sinners fleeing to Christ for eternal life and salvation; nor of the gathering of saints to him, at the last day; for how fitly soever such persons may be compared to "eagles", the word "body", or "carcass", as in Mat 24:28 and which is so read in some copies here, is not so suitable to Christ; and especially at his glorious appearing; and besides, the words are an answer to a question, where such persons would be, who would be taken and destroyed, when others would be left, or preserved; and manifestly refer to the body, or carcass of the Jewish people at Jerusalem, and other fortified places; where they should think themselves safe, but should not be so, the Roman armies gathering about them, and seizing them as their prey: it is yet a more strange interpretation, which is proposed by a very learned man (i); that by the "eagle" is meant, Christ; and by "the body", or "carcass", the church in the times of antichrist; and by "gathering" to it, the coming of Christ: for though Christ may be said to bear and carry his people, as the eagle bears and carries its young upon its wings, which he observes from Exo 19:4 yet not a single eagle, but "eagles", in the plural number, are here mentioned; which shows, that not a single person, as Christ, but many are here intended, even legions of Roman soldiers: nor can the church of Christ be compared to a dead and filthy carcass, in the worst of times, even in the times of antichrist; for however forlorn, distressed, and afflicted her condition is, she is kept alive, and in some measure pure from antichristian pollutions; and is represented by a woman, to whom two wings of a great eagle are given (wherefore she should rather be designed by the eagles) to fly with into the wilderness, where she is preserved and nourished for a time, and times, and half a time, Rev 12:14. Nor is Christ's coming ever expressed by the gathering of him to his people; but on the other hand, they are always said to be gathered unto him; see Th2 2:1. (i) Teelmaunus. Next: Luke Chapter 18

Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, &c. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wasteth away, the other of the inner man which is renewed by the Sacrament. These are then the labourers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left. For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved.

(de Qu. Ev. lib. ii. qu. 41.) Or He says, in that night, meaning in that tribulation. (de Qu. Ev. ut sup) Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labour in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left. (de Con. Ev. l. ii. c. 7.) these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.

Two will be in the field; one will be taken, and the other left. Just as above, with two in one bed and two women grinding at the mill, so here it is understood to be in one field. This signifies those who labor in the ministry of the Church, as in the field of God, to whom his farmer said: "You are God's field" (1 Corinthians 3:9). The one who will be taken is the one who does not adulterate the word of God (2 Corinthians 2:17), but speaks in Christ truthfully before God. The one who preaches Christ insincerely, but out of selfish motivation, will be left behind. I do not think there are other kinds of people within the Church, except these three pairs distinguished by being taken or left behind, although within each pair many diversities of pursuits and wills can be found, converging nevertheless towards harmony and unity. Therefore, the prophet Ezekiel saw three who were saved: Noah, Daniel, and Job, in whom preachers, those who live in continence, and those who are married, are represented. For Noah ruled the ark on the waters, and thus held the figure of those who govern. Daniel, devoted to abstinence even in the royal court, thus signified the life of those who live in continence. Job, placed in marriage and taking care of his own household, pleased God, and through him the order of good spouses is worthily represented.

Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.

In like manner, of the poor as well, who are signified by those grinding, one will be saved and another will not. For not all the poor are righteous: some of them are thieves and cut purses. By grinding is indicated the laboriousness of the life of the poor.

Or He teaches us the suddenness of Christ's coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved.

Christ teaches the necessity of avoiding offenses, Luk 17:1, Luk 17:2. How to treat an offending brother, Luk 17:3, Luk 17:4. The efficacy of faith, Luk 17:5, Luk 17:6. No man by his services or obedience can profit his Maker, Luk 17:7-10. He cleanses ten lepers, Luk 17:11-19. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.

OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).