ลูกา 18:11 วิจารณ์

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.

The Pharisee stood,.... Standing was a praying posture; See Gill on Mat 6:5 nor is this observed, as if it was something amiss: but the sense is, either that he stood in some place of eminence, that he might be seen of others; or he stood in a set, fixed posture, in a very grave and solemn manner, showing great devotion and seriousness; or he stood with great boldness and confidence: and prayed thus with himself; the phrase, "with himself", may be read either with the word "stood", as it is in the Syriac version; and then the sense is that he stood alone, apart from the publican, at a distance from him, as despising him; and lest he should be polluted by him; see Isa 65:4 or with the word "prayed", and does not design internal prayer, which was what the Pharisees did not use; for all they did was to be seen, and heard of men: but the meaning is, that he prayed only with respect to himself; he was wholly intent upon himself; his own self, and the commendation of himself, were the subject of his prayer: his whole dependence in it was on himself; and he was only seeking by it his own glory: he had no regard to the people of God, to aid the saints, nor did he put up one petition for them; nor had he any respect to Christ, the mediator, through whom access is had to God, and acceptance with him; nor to the Holy Spirit for his assistance; and though he addressed himself to God, yet in praise of himself, saying, God I thank thee: there is no petition in this prayer of his for pardoning grace and mercy; nor larger measures of grace; nor for strength to perform duties, and to hold on to the end; nor for any favour whatever; nor is there any confession of sin in it. So that it scarce deserves the name of a prayer, for in it is only a thanksgiving: indeed, thanksgiving in prayer is right; and had he been a man that had received the grace of God, it would have been right in him to have given thanks to God for it, by which he was made to differ from others: nor would he have been blameworthy, had he thanked God for the good things which he had received from him, or which by his assistance he had done; but nothing of this kind is said by him: he thanks God, in order to exalt himself, and places his righteousness in his own works, and treats all other men in a censorious and disdainful manner; thanking God, or rather blessing himself, saying, that I am not as other men are; and yet he was as other men, and no better: he was a sinner in Adam, as other men; and a sinner by nature, as others are; and had the same iniquities and corruptions in his heart, as others; and had no more goodness in him than other men, and as far from true real righteousness. Perhaps he means the Gentiles, whom the Jews looked upon as sinners, and the worst of men; and yet they were in no wise better than the Gentiles, as to their state and condition by nature: it was usual to call the Gentiles "other men"; which phrase is sometimes explained by "the nations of the world" (a); and sometimes by the "Cuthites", or "Samaritans" (b); See Gill on Luk 5:29. ---He goes on, extortioners, unjust, adulterers; and yet all these characters belonged to the men of sect: the Pharisees were oppressors of the poor, devoured widows' houses, and extorted money from them, under a pretence of long prayers: they are aptly represented by the unjust steward, in Luk 16:1 and they were au unclean, unchaste, and an adulterous generation of men, Mat 12:39 or even as this publican; pointing to him at some distance, with great scorn and disdain. This was his prayer, or thanksgiving. It may gratify the curiosity of some to have some other prayers of the Pharisees; and it may be worth while to compare them with this, between which there will appear a pretty deal of likeness. "R. Nechunia ben Hakkana used to pray, when he went into the school, and when he came out, a short prayer: they said unto him, what is the goodness (or the excellency) of this prayer? he replied to them, when I go in, I pray, that no offence might come by means of me; and when I go out, "I give thanks" for my portion: when I go in, this is what I say, let it be thy good pleasure before thee, O Lord, my God, the God of my fathers, that I may not be angry with my colleagues, nor my colleagues be angry with me; that I may not pronounce that which is pure defiled, and that which is defiled, pure; that I may not forbid that which is lawful, nor pronounce lawful that which is forbidden; and that I may not be found ashamed in this world, and in the world to come: and when I come out, this is what I say; I confess before thee, (or I thank thee) O Lord God, and the God of my fathers, that thou hast given me my portion among those that sit in the schools, and synagogues, and hast not given me my portion in the theatres and shows: for I labour, and they labour; I watch, and they watch; I labour to inherit paradise, and they labour for the pit of corruption (c).'' And these two prayers the Jews were obliged to recite at their going in, and coming out of the synagogue. "It is a tradition of R. Juda, saying, three things a man ought to say every day; blessed be thou, , "that thou hast not made me a Gentile"; blessed art thou, that thou hast not made me an unlearned man (or one that is vain and foolish, uncivil and uncultivated); blessed art thou, that hast not made me a woman (d).'' In their prayer books (e), these thanksgivings stand thus: "blessed art thou, O Lord our God, the King of the world, that thou hast made me an Israelite; (in some books it is, as before, that thou hast not made me a Gentile;) blessed art thou, O Lord our God, the King of the world, that thou hast not made me a servant; blessed art thou, O Lord our God, the King of the world, that thou hast not made me a woman:'' when the women, instead of this last, say: "blessed art thou, O Lord our God, the King of the world, who has made me as he pleases.'' And very agreeable to one of these benedictions does the Ethiopic version render the prayer of the Pharisee here; "I thank thee, O Lord that thou hast not made me as other men". (a) Gloss. in T. Bab. Bava Metzia, fol. 111. 2. (b) Gloss. in T. Bab. Sanhedrin, fol. 52. 2. (c) T. Hieros. Beracot, fol. 7. 4. Vid. Misna Beracot, c. 4. sect. 2. & Maimon. & Bartenora in ib. (d) T. Hieros. Beracot, fol. 13. 2. (e) Seder Tephillot, ed. Basil. fol. 2. 2. ed. Amst. fol. 4. 1.

In the case of that Pharisee who was praying, the things he said were true. Since he was saying them out of pride and the tax collector was telling his sins with humility, the confession of sins of the last was more pleasing to God than the acknowledgment of the almsgiving of the first. It is more difficult to confess one’s sins than one’s righteousness. God looks on the one who carries a heavy burden. The tax collector therefore appeared to him to have had more to bear than the Pharisee had. He went down more justified than the Pharisee did, only because of the fact he was humble. If this Pharisee had been sinful, his prayer would have added iniquity to iniquity, but the Lord purified the tax collector of his iniquity. If just by praying, the Pharisee’s prayer provoked God’s wrath, then as a result of that provocation, the prayer of the tax collector proved all the more potent.

(in Esai. c. 2.) "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.

(ubi sup.) The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling himself.

(Hom. 2. de Pœn.) To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. (Hom. 3. in Matt.). To give thanks is not to heap reproaches on others. When thou returnest thanks to God, let Him be all in all to thee. Turn not thy thoughts to men, nor condemn thy neighbour. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of; for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immoveable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself, and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

(Serm. 115.) His fault was not that he gave God thanks, but that he asked for nothing further. Because thou art full and aboundest, thou hast no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, "God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so. (ut sup.) He might at least have said, "as many men;" for what does he mean by "other men," but all besides himself? "I am righteous, he says, the rest are sinners." (ut sup.) See how he derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, "I stand alone, he is one of the others."

How useful and necessary a medicine is repentance! People who remember that they are only human will readily understand this. It is written, “God resists the proud, but gives grace to the humble.” … The Pharisee was not rejoicing so much in his own clean bill of health as in comparing it with the diseases of others. He came to the doctor. It would have been more worthwhile to inform him by confession of the things that were wrong with himself instead of keeping his wounds secret and having the nerve to crow over the scars of others. It is not surprising that the tax collector went away cured, since he had not been ashamed of showing where he felt pain.

What profit is there in fasting twice in the week if it serves only as a pretext for ignorance and vanity and makes you proud, haughty and selfish? You tithe your possessions and boast about it. In another way, you provoke God's anger by condemning and accusing other people because of this. You are puffed up, although not crowned by the divine decree for righteousness. On the contrary, you heap praises on yourself. He says, "I am not as the rest of humankind." Moderate yourself, O Pharisee. Put a door and lock on your tongue. You speak to God who knows all things. Wait for the decree of the judge. No one who is skilled in wrestling ever crowns himself. No one also receives the crown from himself but waits for the summons of the referee.… Lower your pride, because arrogance is accursed and hated by God. It is foreign to the mind that fears God. Christ even said, "Do not judge, and you shall not be judged. Do not condemn, and you will not be condemned." One of his disciples also said, "There is one lawgiver and judge. Why then do you judge your neighbor?" No one who is in good health ridicules one who is sick for being laid up and bedridden. He is rather afraid, for perhaps he may become the victim of similar sufferings. A person in battle, because another has fallen, does not praise himself for having escaped from misfortune. The weakness of others is not a suitable subject for praise for those who are in health.

(23. Mor. c. 6.) There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

Whoever offers to God sacrifices of praise, the rational fruits of the lips that confess his name, should be very alert for the ambushes of the evil one. Satan lies in ambush ready to catch you by surprise at the very time of thanksgiving. He will get up and accuse you before God, just as he did with your fellow Pharisee in the temple. This time, he will not be puffing you up with pride over good works, as he did with the Pharisee, but he will be making you drunk with a different kind of pride. He makes you drunk on pride in the lovely and sweet sound of your own voice, the beauty of your chants that are sweeter than honey and the honey-comb. The result is that you do not realize that these belong to God, and not to yourself.

The Pharisee, standing, prayed thus with himself: God, I thank you that I am not like other men, robbers, unjust, adulterers, or even like this publican. There are four types by which all the swelling of the arrogant is demonstrated, when they either believe they have good from themselves, or if they believe it is given to them from above, they think they have received it because of their own merits, or certainly when they boast they have what they do not, or, despising others, seek to appear singularly to have what they have. The Pharisee is found to have labored under the plague of these boastings, who therefore descended from the temple without justification, because he attributed the merits of good works to himself, as though singularly, and preferred himself over the praying publican.

Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

The opening words of the Pharisee resemble those of a grateful man, for he says: I thank Thee, God! But his subsequent speech is filled with utter madness. For he did not say: I thank Thee that Thou hast kept me from unrighteousness, from robbery, but what? — that I am not such. He ascribed perfection to himself and to his own strength. But to condemn others — how is this characteristic of a man who knows that everything he has, he has from God? For if he were convinced that he possesses the goods of others by grace, then without doubt he would not have disparaged others, bearing in mind that he too, with respect to his own strength, is equally naked, and is clothed with a gift by mercy. Therefore the Pharisee, as one who ascribes his accomplished deeds to his own strength, is arrogant, and from this he went so far as to condemn others. The Lord indicates the arrogance and absence of humility in the Pharisee also by the word "standing." For the humble man has a humble bearing as well, but the Pharisee displayed vanity even in his outward conduct. It is true that of the publican too it is said "standing," but see what is added further: "he would not so much as lift up his eyes to heaven." Therefore his standing was at the same time a bowing down, whereas the Pharisee's eyes and heart were both lifted up to heaven.

It is said "standing," to denote his haughty temper. For his very posture betokens his extreme pride. Observe the order of the Pharisee's prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

(Asterius.) To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

8. However, these two kinds of prayer can both be unprofitable for the unwary. Faith and contrition make prayer and supplication for the remission of sins effective, once evil deeds have been renounced, but despair and hardness of heart make it ineffectual. Thanksgiving for the benefits received from God is made acceptable by humility and not looking down on those who lack them. It is rendered unacceptable, however, by being conceited, as if those benefits resulted from our own efforts and knowledge, and by condemning those who have not received them. The Pharisee’s behavior and words prove he was afflicted with both these diseases. He went up to the Temple to give thanks, not to make supplication and, like a wretched fool, mingled conceit and condemnation of others with his thanksgiving. For he stood and prayed thus with himself: “God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers” (Luke 18:11). 9. Instead of the attitude of a servant, the Pharisee’s stance displays shameless self-exaltation, the opposite of that other man who, in his humility, did not dare to lift up his eyes to heaven. It stands to reason that the Pharisee prayed to himself, for his prayer did not ascend to God, although it did not escape the notice of Him Who sits upon the Cherubim and observes the lowest depths of the abyss. When he said “I thank thee”, he did not go on to say, “because in Thy mercy Thou didst freely deliver me, weak and unable to fight as I am, from the snares of the devil”. For he is spiritually courageous who manages to take refuge in repentance when caught in the snares of the enemy and fallen into the nets of sin. The circumstances of our lives are directed by a higher providence and often, with little or no effort on our part, by God’s help we have stayed out of reach of many great passions, delivered by His sympathy for our weakness. We should acknowledge the gift and humble ourselves before the Giver, not be conceited. 10. The Pharisee says, “I thank thee, God”, not because I have received any help from Thee, but “because I am not as other men are”. As though it was from his own resources and through his own ability that he was not an extortioner or unjust or an adulterer - if, indeed, he really was not. He did not pay attention to himself, or he would not have said he was righteous. He was looking more at everyone else than at himself and, in his madness, despised them all. Only one seemed to him to be righteous and chaste: himself. “I am not”, he says, “as other men are, extortioners, unjust, adulterers, or even as this publican” (Luke 18:11). Anyone could point out to him how foolish he was, by saying to him, “If all except yourself are unjust and extortioners, then who are the victims of extortion and injustice? What about this Publican, and the extra words you added about him? Since he is one of the rest, surely he was included in your general, your universal, condemnation? Or did he have to be condemned twice over because he was in your sight, even though he was standing far away from you. You knew he was unjust because he was obviously a publican, but how did you know he was an adulterer? Or perhaps you are entitled to treat him unjustly and insult him since he treated others unjustly?” But it is not so. With a humble mind he bears your arrogant accusation and, reproaching himself, he offers supplication to God and is delivered by Him from the condemnation of having treated others unjustly. You, however, will be rightly condemned for having arrogantly made accusations against him and all men, and deemed only yourself righteous. “I am not as other men are, extortioners, unjust, adulterers.”

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.

Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor. God, I thank thee, etc. - In Mat 5:20, our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them. That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Mat 16:1 (note). 1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God. 2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week.

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

PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14) stood--as the Jews in prayer (Mar 11:25). God, &c.--To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Lev 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!