ลูกา 18:17 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.

Verily I say unto you,...., Christ takes an occasion from hence to teach his disciples humility, and guard them against pride and vanity: whosoever shall not receive the kingdom of God; the King Messiah, the doctrines of the Gospel, and the ordinances of it, even the whole Gospel dispensation; as a little child; without prejudice, pride, ambition, and vanity, with meekness, and humility: shall in no wise enter therein; a very unfit and improper person to be a professor of the Gospel; or to be admitted to Gospel ordinances: or be a member of a Gospel church; or be reckoned a subject of the Messiah's kingdom, which is of a spiritual nature; and as he has not a meetness for, and a right unto the kingdom of glory, he shall never see it, and enjoy it.

(in Reg. Brev. ad int. 217.) We shall receive the kingdom of God as a child if we are disposed towards our Lord's teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.

Lastly, our Saviour expressed this when He said, Verily I say unto you, Whosoever will not receive the kingdom of God as a little child, &c. What child were Christ's Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? (Isai. 9:6.) Who when He was reviled, reviled not again. (1 Pet. 2.) So that there is in childhood a certain venerable antiquity, and in old age a childlike innocence.

What is there in babies that is worthy of imitation? Is it their lack of firmness and intelligence? It is incredible to affirm or imagine anything like this. Christ, however, does not wish us to be without understanding but wants us perfectly to know everything that is useful and necessary for our salvation. Wisdom even promises that she will give cleverness to the simple and the beginning of sense and understanding to the young. … How someone might at once be both simple and clever, the Savior explains to us elsewhere, saying, "Be clever as serpents and simple as doves." Blessed Paul also writes, "My brothers, do not be children in your minds, but in wickedness be babies, and in your minds grown men."It is necessary to examine the meaning of being babies in wickedness and the way a person becomes a baby, but a grown person in mind. Knowing very little or nothing at all, a baby is correctly acquitted of the charge of depravity and wickedness. It is also our duty to attempt to be like them in the very same way. We must entirely put away from us habits of wickedness, that we also may be regarded as people who do not even know the path that leads to deception. Unconscious of spite and fraud, we must live in a simple and innocent manner, practicing gentleness and a priceless humility and readily avoiding wrath and spitefulness. These qualities are found in those who are still babies.

Truly I tell you, whoever does not receive the kingdom of God like a child will never enter it. Just as a child does not persist in anger, does not remember being hurt, does not take delight in a beautiful woman, does not think one thing and say another, so too, unless you have such innocence and purity of mind, you will not be able to enter the kingdom of heaven. Another interpretation: We are commanded to receive the kingdom of God, that is, the teaching of the Gospel, like a child, because a child neither contradicts teachers in learning, nor composes arguments and words to resist them, but faithfully accepts what is taught, and obeys and rests with respect.

A child does not exalt itself, does not demean anyone, is without malice, without guile, is neither puffed up in happiness nor cast down in sorrow, but is always perfectly simple. Therefore, whoever lives humbly and without malice, and whoever receives the Kingdom of God as a child, that is, without craftiness and curiosity, but with faith, is pleasing before God. For whoever is excessively curious and always asks, "How is this?" will perish with his unbelief and will not enter the Kingdom which he was unwilling to accept in simplicity, without curiosity, and with humility. Therefore all the apostles and all who believed in Christ in simplicity of heart can be called children, as the Lord Himself called the apostles: "Children, have you any food?" (Jn. 21:5). But the pagan sages, who search out wisdom in such a mystery as the Kingdom of God and are unwilling to accept it without reasoning, are justly cut off from this Kingdom. The Lord did not say "of these" is the Kingdom, but "of such," that is, of those who have voluntarily acquired the innocence and humble-mindedness that children possess by nature. So then, let us accept without curiosity, with faith and humility, all that belongs to the Church, which constitutes the Kingdom of God. For curiosity is characteristic of conceit and self-willed reasoning.

After what He had said, our Lord teaches us a lesson of humility by His own example; He does not turn away the little children who are brought to Him, but graciously receives them. The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.

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.

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