Lucas 18
Kenneth Wuest · Citado em PreceptAustin
Lucas 18
Wuest adds that the prefixed preposition pros "gives it the idea of definiteness and directness in prayer, with the consciousness on the part of the one praying that he is talking face to face with God...(thus proseuchomai) speaks also of the consciousness on the part of the one who prays, of the fact of God’s presence and His listening ear." Proseuchomai - make...prayers(1), offer...prayers(2), pray(44), prayed(14), prayer(1), praying(24), prays(1). Lk. 1:10; Lk. 3:21; Lk. 5:16; Lk. 6:12; Lk. 6:28; Lk. 9:18; Lk. 9:28; Lk. 9:29; Lk. 11:1; Lk. 11:2; Lk. 18:1; Lk. 18:10; Lk. 18:11; Lk. 20:47; Lk. 22:40; Lk. 22:41; Lk. 22:44; Lk. 22:46; Acts 1:24; Acts 6:6; Acts 8:15; Acts 9:11; Acts 9:40; Acts 10:9; Acts 10:30; Acts 11:5; Acts 12:12; Acts 13:3; Acts 14:23; Acts 16:25; Acts 20:36; Acts 21:5; Acts 22:17; Acts 28:8 Related Resources on Prayer Prayer Quotes, Devotionals and Illustrations Praying His Word Praying in the Spirit Colossians 1:9 Commentary Colossians 4:12 Commentary Devotional on Prayer Guide to Praying for Missionaries Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Spurgeon's Gems on Prayer Lose heart ("not to faint" = KJV)(1457)(egkakeo/enkakeo from ek = out of or an intensifier + kakos = bad, evil) means to grow weary (especially in the spiritual sense), to become tired and it is interesting that it always is used in the NT in a negative construction, to not grow weary or lose heart, which in essence is really a "positive" admonition to keep on keeping on, to endure, to persevere despite obstacles, setbacks and adversaries. Some lexicons add it means to become a coward, to lose courage or to lose the motivation to accomplish a valid goal or to continue in a desirable pattern of conduct. To become discouraged and give up. To give in to evil. Real courage requires that we leave the problem with God (J. M. Derrett, “Law in the New Testament: The Unjust Judge,” NTS 18 [1972]: 191). In the most desperate circumstances they must continue to ask doggedly and intensely and never desist. It is not so much a matter of omission as of relaxing one’s efforts, giving up rather than continuing the fight (TLNT, 1:398-99). Cleon Rogers writes that this word "is also used in the papyri in the sense of treating someone badly. It became a Christian technical term expressing the unflagging pursuit of the goal of service to neighbor, or of apostolic ministry, as well as the tautness (having no give or slack -- tightly drawn, chiefly a nautical term signifying in proper order or condition) of the determined heart that does not let up or lose courage. (Borrow this interesting resource - Linguistic and Exegetical Key to the Greek New Testament) Spicq on egkakeo - It is not so much a matter of omission as of relaxing one’s efforts, losing heart in the midst of difficulties, letting go, interrupting one’s perseverance before attaining one’s goal; giving up rather than continuing the fight. Hence, on the moral level, the exhortation is to overcome lethargy, boredom, duration, even distress in tribulation; one must not give in to the apparent uselessness of appeals to God and succumb to exhaustion, but on the contrary overcome fatigue and continue without yielding or softening." (TNLT) Egkakeo conveys the idea of becoming exhausted or fainthearted in view of a trial or difficulty and therefore giving up ("throwing in the towel" to use a modern expression). This attitude is the opposite of Paul's charge that we be “steadfast, immovable, always abounding in the work of the Lord, knowing (let this truth motivate you to keep on keeping on!) that your toil is not (absolutely is not) in vain in the Lord” (1Co 15:58+). Friberg says egkakeo means (1) strictly to act badly in some circumstance; with a participle following become weary or tired of doing something (2 Th 3.13); (2) as failing to hold out successfully give up, become discouraged, lose heart (2Co 4.1) (Borrow Analytical Lexicon of the Greek New Testament) Thayer says "to be utterly spiritless, to be wearied out, exhausted." TDNT - This word has two senses, “to act of treat badly” and “(wrongly) to cease.” In Luke 18:1, just after the apocalyptic discourse in Luke 17, the point is obviously that, with a view to the end, the disciples should not grow slack in prayer. The meaning is the same in 2 Cor. 4:1: Paul will not let any difficulties cause him to fail or grow weary. In virtue of the eternal purpose of God, Paul in Eph. 3:13 asks his readers not to be discouraged by the pressures of his present situation, which are in fact their glory. Similarly, there is an exhortation not to grow weary in well-doing in 2 Th. 3:13; Gal. 6:9, with the promise of an ultimate reaping of eternal life (Gal. 6:8). (Theological Dictionary of the New Testament: Abridged in One Volume) TLNT - The first usage is in Polybius in the sense of doing ill, being at fault, committing culpable negligence: “The Macedonians neglected to send the prescribed help” (to pempein tas boētheias … enekakēsen). In the second century AD, Didymarion writes to Paniskos that his brother was not the object of any reproach, and he draws the conclusion that he did not conduct himself amiss (legō mē enkakēsē, P.Petaus 29, 12). But with respect to Gen 27:46, where Rebekah declares, “I am tired of living (prosochthizō) because of these Hittite women,” Symmachus uses the verb enkakeō to mean “lose heart.” The first NT attestation is in St. Luke’s introduction of the parable of the Widow and the Judge, which says that the lesson is “that they should always pray kai mē enkakein” (present infinitive); that is, that in the most desperate circumstances, they must continue to ask doggedly and intensely and never desist. But how should the verb be translated? The best equivalent is “non segnescere” (Bengel), and better yet “not to slacken.” In conclusion, the verb enkakeō in the NT is (a) found exclusively in the writings of Luke and Paul; (b) both made it a Christian technical term to express the unflagging pursuit of the goal of service to neighbor or of apostolic ministry as well as the “tautness” of the determined heart that does not let up, does not lose courage; (c) this absence of letting up is a precept of the new morality, a catechetical rule that each Christian must apply in his or her personal life; (d) in almost all of these contexts, notably Luke 18:1; Gal 6:9, this moral obligation is expressed as a function of eschatological peirasmos (trial, proving) and of the Parousia (coming, usually referring to Second Coming). During the wait for deliverance, judgment, and glory, letting up and weakening are not permitted. (Theological Lexicon of the New Testament) Egkakeo - 6x in 6v - grow weary(2), lose heart(4). Luke 18:1 Now He was telling them a parable to show that at all times they ought to pray and not to lose heart, 2 Corinthians 4:1+ Therefore, since we have this ministry, as we received mercy, we do not lose heart, 2 Corinthians 4:16+ Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. Galatians 6:9+ Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. Ephesians 3:13+ Therefore I ask you not to lose heart at my tribulations on your behalf, for they are your glory. 2 Thessalonians 3:13+ But as for you, brethren, do not grow weary of doing good. Steven
Lucas 18
Wuest says that "In its Biblical usage, the verb (hilaskomai) refers to the act of our Lord offering Himself on the Cross to satisfy the righteous demands of God’s justice, so that His government might be maintained, and that mercy might be shown on the basis of justice satisfied. The words “reconciliation” and “propitiation” are to be understood in this light." Given this background on hilaskomai, one might translate the tax collector's request as asking that God "be propitiated to me, the sinner." The related word hilasterion is used by Paul and another related word hilasmos by John... "Whom (Christ Jesus - Ro 3:24b) God displayed publicly as a propitiation (hilasterion is also translated "mercy seat" in Heb 9:5+ the place where the blood of the sacrificial animal was placed to satisfy the wrath of God) in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed (BY OT SAINTS WHO PLACED THEIR FAITH IN THE COMING MESSIAH AS ABRAHAM DID IN Ge 15:6+)" (Ro 3:25+) "and He Himself (Christ Jesus) is the propitiation (hilasterion) for our sins; and not for ours only, but also for those of the whole world (including those who lived before the Cross)." (1 John 2:2+) Comment: Propitiation refers to the satisfaction of God’s righteous anger, so that He can now be JUST (His law says sin demands death) and can deal with men graciously and benevolently (JUSTIFIER - see Ro 3:26+). The concepts of “redemption” and “propitiation” are used to demonstrate and draw our attention to the justice of God. God has set the sinner free through Christ, but He has not done so by setting aside the rules. He has set the sinner free in Christ by satisfying the demands of God’s justice in Christ (propitiation). Due to sin, a penalty had to be meted out and a price had to be paid. Christ paid that price and suffered that penalty to set the captives free (redeem/redemption). God’s divine wrath had to be appeased, due to man’s sin. Christ has appeased God's righteous wrath (propitiation), making Christ's fully atoning sacrifice available to all who accept it by grace through faith. In essence, the tax collector was confessing his sin and thus his need for God's forgiveness, and was trusting in the blood for atonement, the blood of a spotless lamb (shed at 9 AM [cf Acts 2:15] and 3 PM [cf Acts 3:1] every day in the Temple) which foreshadowed the precious blood of the unblemished, spotless Lamb of God (Jn 1:29-see chart summary on redemption by the Lamb, see 1 Peter 1:18-19+). His repentance and faith resulted in his being justified or "declared righteous" before God. Stated another way, when the tax collector asked God to "be merciful," he was in essence asking Him to offer the sacrifice for his sin which would put his sin away and allow the holy and a righteous God to bless him with salvation. In effect, he was looking ahead to the accomplishment of the work of salvation at the Cross. Christ Alone is the propitiation or satisfaction for our sins (1Jn 2:2+). Jesus is saying that the tax collector's faith stretched out to that crux event and he laid hold of it by faith and as a result had Christ's righteousness imputed, reckoned, charged to or placed upon his "spiritual bank account." Bailey adds that "There is no apparent reason to deny the word hilaskomai its full weight and translate the tax collector’s request as, “O Lord, make an atonement for me.” Both the Pharisee and the tax collector are standing in front of the great high altar on which a lamb, without blemish, has just been sacrificed for the sins of Israel. The tax collector stands far off, apart from the worshipers gathered around the altar, and watches the sacrifice of the lamb. He listens to the blowing of the silver trumpets and the great clash of the cymbals, hears the reading of the psalm and watches the blood splashed on the sides of the altar. He sees the priest disappear inside the temple to offer incense before God. Shortly afterward, the priest reappears announcing that the sacrifice has been accepted and Israel’s sins washed away by the atoning sacrifice of the lamb. The trumpets blow again, and the incense wafts to heaven. The great choir sings, and the tax collector, distraught and beating his chest, stands far off and cries out, “O Lord, make an atonement for me, a sinner!” (Borrow - Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels).
Lucas 18
Wuest - The rebuke of the disciples was both unwarranted and without result. They kept on rebuking those who brought the children as fast as they came to Jesus. The disciples, Swete says, “discouraged the attempt as idle or, more probably, as derogatory to the Master’s dignity.” (Borrow Mark in the Greek New Testament for the English reader - page 198) Warren
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Wuest - Our Lord here holds up a little child as a model of trusting, simple, and loving obedience, for adults to emulate as the way to appropriate the salvation God offers the believing sinner." ESV Study Bible - Only those who humble themselves like children shall enter the kingdom.
Lucas 18
Wuest - Assuredly, I am saying to you, whoever does not receive the kingdom of God in the same manner as a little child does, shall absolutely not enter it. Ps 131:1,2 Mk 10:15 1Pe 1:14 Luke 18 Resources - Multiple Sermons and Commentaries Luke 18:15-17 Bringing Children to Jesus - Steven Cole Luke 18:15-17 Children and the Kingdom of God, Part 1 - John MacArthur Luke 18:15-17 Children and the Kingdom of God, Part 2 - John MacArthur THE KINGDOM OF GOD IS ENTERED LIKE A CHILD Truly I say (I solemnly declare) (In Greek two words - amen lego) - As discussed below, this phrase is used repeatedly by Jesus to introduce a solemn teaching. In this case it is "solemn" because it has to do with how one is saved. Truly (281)(amen - OT = 0543 - amen] when used with lego (I say) as in this passage emphasizes that what is being said is a solemn declaration of what is true. This phrase "truly I say" is used only by Jesus and always conveys the sense of "I assure you" or "I solemnly tell you." This combination of truly I say (sometimes "truly, truly I say") is in fact a KEY PHRASE in the Gospels where it is used about 70 times and as noted is always spoken by Jesus. The point is that Jesus made many "solemn statements." Of course, in one sense everything Jesus said was "solemn," (characterized or marked by seriousness or sincerity) but some statements were more "solemn" than others, such as in the present context that deals with the crucial topic of salvation. Robert Stein adds "This expression is found singularly or doubly over seventy times in the Gospels and only on Jesus’ lips. It was used traditionally in Judaism at the end of a statement in order to confirm what had been said, but Jesus used it to introduce and stress what follows." (NAC-Luke) Matt. 5:26; Matt. 6:2; Matt. 6:5; Matt. 6:16; Matt. 8:10; Matt. 10:15; Matt. 10:42; Matt. 11:11; Matt. 16:28; Matt. 18:3; Matt. 18:13; Matt. 18:18; Matt. 18:19; Matt. 19:23; Matt. 19:28; Matt. 21:21; Matt. 21:31; Matt. 23:36; Matt. 24:2; Matt. 24:34; Matt. 24:47; Matt. 25:12; Matt. 25:40; Matt. 25:45; Matt. 26:13; Matt. 26:21; Matt. 26:34; Mk. 3:28; Mk. 8:12; Mk. 9:1; Mk. 9:41; Mk. 10:15; Mk. 10:29; Mk. 11:23; Mk. 12:43; Mk. 13:30; Mk. 14:18; Mk. 14:25; Mk. 14:30; Lk. 4:24; Lk. 12:37; Lk. 18:17; Lk. 18:29; Lk. 21:32; Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18 Steven
Lucas 18
Wuest adds that the) life that God is, is not to be defined as merely animation, but as definitely ethical in its content. God is not the mere reason for the universe, as the Greeks thought, but a Person with the characteristics and qualities of a divine Person. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. The message of (the epistle of) John is that since the believer is a partaker of this life, it is an absolute necessity that he show the ethical and spiritual qualities that are part of the essential nature of God, in his own life. If these are entirely absent, John says, that person is devoid of the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what our lives should be in holiness, self-sacrifice, humility and love. (Eerdmans Publishing - used by permission) Related Resources: All of the following are from Gotquestions.org What is eternal life? Got Eternal Life? Do you know for sure that you will have eternal life in Heaven with God? What things in this world have a true eternal value? What did Jesus mean when He promised an abundant life? (John 10:10) Is there life after death? What does John 3:16 mean? Do you have eternal life? How can it be said that we have everlasting life when we still die? What is eternal death? (cf Eternal Punishment) What does it mean that Jesus saves? What is the plan of salvation / way of salvation? Ray