{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"LUK","commentaryId":"jamieson-fausset-brown","name":"Luke","commonName":"Luke","introduction":"THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a \"physician\"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen \"Trophimus the Ephesian\" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular (\"he\") to the first person plural (\"we\"). From that time he hardly ever left the apostle till near the period of his martyrdom (Ti2 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.\n\nThe time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's \"former treatise\" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.\n\nThat it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an \"apostle of the Gentiles,\" who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.\n\nWe have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of \"the beloved physician\" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In Co1 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, \"This is my blood of the New Testament\"; while Paul and Luke say, in identical terms, \"This cup is the New Testament in My blood\" (Co1 11:25; Luk 22:20). Further, Luke says, \"Likewise also the cup after supper, saying,\" &c.; while Paul says, \"After the same manner He took the cup when He had supped, saying,\" &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: \"Take, eat; this is My body\" (Mat 26:26; Mar 14:22); whereas Paul says, \"Take, eat, this is My body, which is broken for you\" (Co1 11:24), and Luke, \"This is My body, which is given for you\" (Luk 22:19). And while Paul adds the precious clause, \"This do in remembrance of Me,\" Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--\"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve\" (Co1 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, \"The Lord is risen indeed, and hath appeared to Simon\" (Luk 24:34).\n\nOther points connected with this Gospel will be adverted to in the Commentary. \n\n\n\nNext: Luke Chapter 1\n\n","order":42,"numberOfChapters":24,"sha256":"204b6ad5a3007ae03d59f0a3f250dc1a4fed154e78ef885292075f6de0b65757","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":1},"lastChapterNumber":24,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/24.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":24},"totalNumberOfVerses":596},"chapter":{"number":11,"content":[{"type":"verse","number":2,"content":["(See on Mat 6:9-13).\n\n"]},{"type":"verse","number":3,"content":["day by day, &c.--an extension of the petition in Matthew for \"this day's\" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.\n\n"]},{"type":"verse","number":5,"content":["at midnight . . . for a friend is come--The heat in warm countries makes evening preferable to-day for travelling; but \"midnight\" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.\n\n"]},{"type":"verse","number":7,"content":["Trouble me not--the trouble making him insensible both to the urgency of the case and the claims of friendship. \n\nI cannot--without exertion which he would not make.\n\n"]},{"type":"verse","number":8,"content":["importunity--The word is a strong one--\"shamelessness\"; persisting in the face of all that seemed reasonable, and refusing to take a denial. \n\nas many, &c.--His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent--deaf both to friendship and necessity--can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is \"rich unto all that call upon Him\" (Rom 10:12).\n\n"]},{"type":"verse","number":9,"content":["(See on Mat 7:7-11.)\n\n"]},{"type":"verse","number":13,"content":["the Holy Spirit--in Matthew (Mat 7:11), \"good gifts\"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.\n\n"]},{"type":"verse","number":14,"content":["BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)\n\ndumb--blind also (Mat 12:22).\n\n"]},{"type":"verse","number":20,"content":["the finger of God--\"the Spirit of God\" (Mat 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.\n\n"]},{"type":"verse","number":21,"content":["strong man--meaning Satan. \n\narmed--pointing to all the subtle and varied methods by which he wields his dark power over men. \n\nkeepeth--\"guardeth.\" \n\nhis palace--man whether viewed more largely or in individual souls--how significant of what men are to Satan! \n\nin peace--undisturbed, secure in his possession.\n\n"]},{"type":"verse","number":22,"content":["a stronger than he--Christ: Glorious title, in relation to Satan! \n\ncome upon him and overcome him--sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head. \n\ntaketh from him all his armour--\"his panoply,\" \"his complete armor.\" Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows (Luk 11:24-26) is just the reverse of this. (See on Mat 12:43-45.) In the one case, Satan is dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house \"EMPTY\" (Mat 12:44) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables (Luk 11:23). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.\n\n"]},{"type":"verse","number":23,"content":["gathereth . . . scattereth--referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.\n\n"]},{"type":"verse","number":27,"content":["as he spake these things, a . . . woman of the company--of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Luk 1:28, Luk 1:42); and our Lord is far from condemning it. He only holds up--as \"blessed rather\"--the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mat 12:49-50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mat 12:43.)\n\n"]},{"type":"verse","number":29,"content":["(See on Mat 12:39-42.)\n\n"]},{"type":"verse","number":33,"content":["(See on Mat 5:14-16; Mat 6:22-23.) But Luk 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.\n\n"]},{"type":"verse","number":38,"content":["DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)\n\nmarvelled, &c.--(See Mar 7:2-4).\n\n"]},{"type":"verse","number":39,"content":["cup and platter--remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life. \n\nravening--rapacity.\n\n"]},{"type":"verse","number":40,"content":["that which is without, &c.--that is, He to whom belongs the outer life, and right to demand its subjection to Himself--is the inner man less His?\n\n"]},{"type":"verse","number":41,"content":["give alms . . . and . . . all . . . clean--a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (Luk 16:14; Mat 23:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Ecc 9:7).\n\n"]},{"type":"verse","number":42,"content":["mint . . . rue, &c.--rounding on Lev 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of. \n\njudgment and the love of God--in Mat 23:25, \"judgment, mercy, and faith.\" The reference is to Mic 6:6-8, whose third element of all acceptable religion, \"walking humbly with God,\" comprehends both \"love\" and \"faith.\" (See on Mar 12:29; Mar 12:32-33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites. \n\nthese ought ye, &c.--There is no need for one set of duties to jostle out another; but of the greater, our Lord says, \"Ye ought to have done\" them; of the lesser, only \"ye ought not to leave them undone.\"\n\n"]},{"type":"verse","number":43,"content":["uppermost seats--(See on Luk 14:7-11). \n\ngreetings--(See on Mat 23:7-10).\n\n"]},{"type":"verse","number":44,"content":["appear not, &c.--As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Psa 5:9; Rom 3:13; a different illustration from Mat 23:27).\n\n"]},{"type":"verse","number":46,"content":["burdens grievous, &c.--referring not so much to the irksomeness of the legal rites (though they were irksome, Act 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.\n\n"]},{"type":"verse","number":47,"content":["ye build, &c.--Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, \"If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets,\" while all the time they \"were witnesses to themselves that they were the children of them that killed the prophets\" (Mat 23:29-30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.\n\n"]},{"type":"verse","number":49,"content":["said the wisdom, &c.--a remarkable variation of the words in Mat 23:34, \"Behold I SEND.\" As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, \"Now I am going to carry all that out.\" Could this be other than the Lord of Israel in the flesh?\n\n"]},{"type":"verse","number":50,"content":["all . . . required of this generation--As it was only in the last generation of them that \"the iniquity of the Amorites was full\" (Gen 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of Heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet. \n\nprophets--in the New Testament sense (Mat 23:34; see Co1 12:28).\n\n"]},{"type":"verse","number":51,"content":["blood of Zacharias--Probably the allusion is not to any recent murder, but to Ch2 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, \"The Lord require it,\" so they are warned that \"of that generation it should be required.\"\n\n"]},{"type":"verse","number":52,"content":["key of knowledge--not the key to open knowledge, but knowledge, the only key to open heaven. In Mat 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.\n\n"]},{"type":"verse","number":53,"content":["Exceedingly vivid and affecting. They were stung to the quick--and can we wonder?--yet had not materials for the charge they were preparing against Him. \n\nprovoke him, &c.--\"to harass Him with questions.\"\n\n\n\n\nNext: Luke Chapter 12\n\n"]}],"introduction":"THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)\n\none, &c.--struck with either the matter or the manner of our Lord's prayers. \n\nas John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, \"Our Father.\"\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/LUK/11.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":11},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/12.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":12},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/10.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":10},"numberOfVerses":29}