ลูกา 18:12 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.

I fast twice in the week,.... Not "on the sabbath", as the words may be literally rendered, and as they are in the Vulgate Latin and Ethiopic versions; for the sabbath was not a fasting, but a feasting day with the Jews; for they were obliged to eat three meals, or feasts, on a sabbath day, one in the morning, another at evening, and another at the time of the meat offering: even the poorest man in Israel, who was maintained by alms, was obliged to keep these three feasts (f). It was forbidden a man to fast, until the sixth hour, on a sabbath day; that is, till noon (g): wherefore, it is a great mistake in Justin (h) and Suetonius (i), that the sabbath was kept by the Jews as a fast. But the word is rightly rendered, "in the week"; the whole seven days, or week, were by the Jews commonly called the sabbath; hence, , "the first of the sabbath", and the second of the sabbath, and the third of the sabbath (k); that is, the first, second, and third days of the week. Now the two days in the week on which they fasted were Monday and Thursday, the second and fifth days; on which days the law of Moses, and the book of Esther were read, by the order of Ezra (l); and fasts for the congregation were appointed on those days (m); and so a private person, or a single man, as in this instance, took upon him, or chose to fast on the same (n): the reason of this is, by some, said to be, because Moses went up to Mount Sinai on a Thursday, and came down on a Monday (o). But though these men fasted so often, they took care not to hurt themselves; for they allowed themselves to eat in the night till break of day. It is asked (p), "how long may a man eat and drink, i.e. on a fast day? until the pillar of the morning ascends (day breaks); these are the words of Rabbi (Judah): R. Eliezer ben Simeon says, until cock crowing.'' So that they had not so much reason to boast of these performances: he adds, I give tithes of all that I possess; not only of what was tithable by the law of Moses, as the produce of his ground; and by the traditions of the elders, as the herbs in his garden, Mat 23:23 but of every thing he had, which was not required by either of them; upon which he thought himself a very righteous person, and more than a common man: it is asked (q), "who is a plebeian? (one of the people of the earth, or the common people) whoever does not eat his common food with purity with hands washed; these are the words of R. Meir; but the wise men say, whoever does not tithe his fruit.'' This man would not be thought to be such an one. (f) Maimon. Hilch. Sabbat, c. 30. sect. 9. (g) T. Hieros. Nedarim, fol. 40. 4. (h) L. 36. c. 2. (i) Octav. Aug. c. 76. (k) Maimon. Hilch. Mechosre Caphara, c. 2. sect, 8. (l) T. Bab. Bava Kama, fol. 82. 1. Megilla, 31. 1, 2. (m) Maimon. Hilchot Taaniot, c. 1. sect. 5. (n) T. Bab. Taanith, fol. 12. 1. (o) Godwin Moses & Aaron, l. 1. c. 10. Vid. T. Bab. Sabbat, fol. 88. 1. (p) T. Bab. Taanith, fol. 12. 1. (q) T. Bab. Gittin, fol. 61. 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.

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.

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.

(19. Mor. c. 21.) So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenceless.

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.

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.

I fast twice on the Sabbath, I give tithes of all that I possess. The prophet Ezekiel writes about the heavenly creatures shown to him. And the whole body full of eyes, around those four. For the bodies of the creatures are described as full of eyes because the actions of the saints are circumspect from every part, desirably providing for the good, cautiously avoiding the evil. But we often, while attending to other matters, neglect others. And where we neglect, there undoubtedly we do not have an eye. For behold, the Pharisee had an eye for exhibiting abstinence, for extending mercy, for giving thanks to God, but he did not have an eye for maintaining humility. And what does it benefit if nearly the whole city is cautiously guarded against the enemy's plots, if one opening is left open, where the enemies may enter?

Look also at the order that is presented in the Pharisee's prayer. First he said what he is not, and then he enumerated what he is. Having said, "I am not such-and-such, as other men," he also puts forward various virtues: "I fast twice a week, I give a tenth of all that I acquire." For one must not only turn away from evil, but also do good (Ps. 33:15). And first one must depart from evil, and then proceed to virtue, just as when wishing to draw clean water from a muddy spring, you must first clean out the filth, and only then can you draw clean water. Note also that the Pharisee did not say in the singular: I am not a robber, not an adulterer, like others. He did not allow even in mere words a shameful name to be applied solely to his own person, but used these designations in the plural, about others. Having said, "I am not such as others," he contrasted this with: "I fast twice a week," that is, two days a week. The Pharisee's speech could have a deep meaning. Against the passion of adultery he boasts of fasting. For lust is born of sensual excess. Thus he, afflicting his body with fasting, was very far from such passions. And the Pharisees truly fasted on the second day of the week and on the fifth. Against the designation of robbers and oppressors the Pharisee contrasted the fact that he gives a tenth of all that he acquires. Robbery, he says, and the inflicting of injuries are so abhorrent to me that I give away even what is my own. In the opinion of some, the Law commands tithing in general and for all time, but those who investigate it more deeply find that it prescribes a threefold tithe. You will learn about this in detail from Deuteronomy (Deut. 12, Deut. 14), if you pay attention. Such was the conduct of the Pharisee.

It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, (Sabbatho) from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

11. These words show the Pharisee’s disdain for God and for everybody, but also for the standards of his own conscience. He openly despises everybody and ascribes his abstention from evil not to God’s strength but to his own. If he says that he thanks God, it is only because he considers all men apart from himself to be licentious, unjust and extortioners, as though God saw fit to grant virtue to him alone. However, if everyone were like that, all the Pharisee’s goods would be in their possession as loot. But this is not so, for he adds, “I fast twice in the week, I give tithes of all that I gain” (Luke l8:l2). He does not say that he gives tithes of all that he possesses, but of all that he gains, meaning the additions and increases to his fortune. So he kept what he possessed and also took without hindrance as much as he could over and above that. How could all except himself be extortioners and unjust? This is how self-confuting and self-deceiving evil is! Madness is always mixed with lies. 12. He put forward the fact that he gave tithes of his wealth to prove his righteousness; for if someone gives tithes of his own wealth how can he be an extortioner of other people’s? He put forward fasting to show off his chastity because fasting gives rise to purity. For argument’s sake, then, let us say you are chaste, righteous, wise, sensible, brave, and whatever else you wish. If this has come from yourself and not from God, why do you deceitfully pretend to pray? Why do you go up into the Temple and give thanks in vain? But if it has come from God, you did not receive it so as to boast but for the edification of others to the glory of the Giver. You should have humbly rejoiced and given thanks both to Him Who gave and to those for whose sake the gifts were given. The lamp receives light for those who see it, not for itself. For “week” the Pharisee uses the word “Sabbath”, but he means not the seventh day but the seven days, on two of which he brags that he fasts. He is unaware that such fasts are mere human virtues, whereas pride is demonic. When pride is linked with fasting, however genuine, it annuls and destroys the virtues, and how much more so if the fasting is a sham.

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.

I give tithes of all that I possess - Or, of all I acquire, κτωμαι. Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor." Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: - "Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness.

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