{"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":16,"content":[{"type":"verse","number":3,"content":["cannot dig . . . to beg, ashamed--therefore, when dismissed, shall be in utter want.\n\n"]},{"type":"verse","number":4,"content":["may receive me, &c.--Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.\n\n"]},{"type":"verse","number":5,"content":["fifty . . . fourscore--deducting a half from the debt of the one, and a fifth from that of the other.\n\n"]},{"type":"verse","number":8,"content":["the lord--evidently the steward's lord, so called in Luk 16:3, Luk 16:5. \n\ncommended, &c.--not for his \"injustice,\" but \"because he had done wisely,\" or prudently; with commendable foresight and skilful adaptation of means to end. \n\nchildren of this world--so Luk 20:34; compare Psa 17:14 (\"their portion in this life\"); Phi 3:19 (\"mind earthly things\"); Psa 4:6-7. \n\ntheir generation--or \"for their generation\"--that is, for the purposes of the \"world\" they are \"of.\" The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity--a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them--but all for the purposes of their own grovelling and fleeting generation. \n\nchildren of light--(so Joh 12:36; Eph 5:8; Th1 5:5). Yet this is only \"as night-birds see better in the dark than those of the day owls than eagles\" [CAJETAN and TRENCH]. But we may learn lessons from them, as our Lord now shows, and \"be wise as serpents.\"\n\n"]},{"type":"verse","number":9,"content":["Make . . . friends of--Turn to your advantage; that is, as the steward did, \"by showing mercy to the poor\" (Dan 4:27; compare Luk 12:33; Luk 14:13-14). \n\nmammon of unrighteousness--treacherous, precarious. (See on Mat 6:24). \n\nye fail--in respect of life. \n\nthey may receive you--not generally, \"ye may be received\" (as Luk 6:38, \"shall men give\"), but \"those ye have relieved may rise up as witnesses for you\" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than \"the deeds done in the body\" in general, according to which, as a test of character--but not by the merit of which--men are to be judged (Co2 5:10, and see Mat 25:34-40).\n\n"]},{"type":"verse","number":10,"content":["He, &c.--a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the \"harmlessness of the dove, to which the serpent\" with all his \"wisdom\" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.\n\n"]},{"type":"verse","number":11,"content":["unrighteous mammon--To the whole of this He applies the disparaging term \"what is least,\" in contrast with \"the true riches.\"\n\n"]},{"type":"verse","number":12,"content":["another man's . . . your own--an important turn to the subject. Here all we have is on trust as stewards, who have an account to render. Hereafter, what the faithful have will be their own property, being no longer on probation, but in secure, undisturbed, rightful, everlasting possession and enjoyment of all that is graciously bestowed on us. Thus money is neither to be idolized nor despised: we must sit loose to it and use it for God's glory.\n\n"]},{"type":"verse","number":13,"content":["can serve--be entirely at the command of; and this is true even where the services are not opposed. \n\nhate . . . love--showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!\n\n"]},{"type":"verse","number":14,"content":["covetous . . . derided him--sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.\n\n"]},{"type":"verse","number":15,"content":["justify yourselves--make a show of righteousness. \n\nhighly esteemed among men--generally carried away by plausible appearances. (See Sa1 16:7; and Luk 14:11).\n\n"]},{"type":"verse","number":16,"content":["The law, &c.--(See Mat 11:13). \n\nand every man presseth, &c.--Publicans and sinners, all indiscriminately, are eagerly pressing into it; and ye, interested adherents of the mere forms of an economy which is passing away, \"discerning not the signs of this time,\" will allow the tide to go past you and be found a stranded monument of blindness and obstinacy.\n\n"]},{"type":"verse","number":17,"content":["it is easier, &c.--(See on Mat 5:17-18)\n\n"]},{"type":"verse","number":18,"content":["putteth away his wife, &c.--(See on Mat 19:3-9). Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel.\n\n"]},{"type":"verse","number":19,"content":["purple and fine linen, &c.--(Compare Est 8:15; Rev 18:12); wanting nothing which taste and appetite craved and money could procure.\n\n"]},{"type":"verse","number":20,"content":["laid--having to be carried and put down. \n\nfull of sores--open, running, \"not closed, nor bound up, nor mollified with ointment\" (Isa 1:6).\n\n"]},{"type":"verse","number":21,"content":["desiring to be fed with--but was not [GROTIUS, BENGEL, MEYER, TRENCH, &c.]. The words may mean indeed \"was fain to feed on,\" or \"gladly fed on,\" as in Luk 15:16 [ALFORD, WEBSTER and WILKINSON, &c.]. But the context rather favors the former. \n\nlicked, &c.--a touching act of brute pity, in the absence of human relief. It is a case of heartless indifference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye.\n\n"]},{"type":"verse","number":22,"content":["died--His burial was too unimportant to mention; while \"the rich man died and was buried\"--his carcass carried in pomp to its earthly resting-place. \n\nin to Abraham's bosom--as if seen reclining next to Him at the heavenly feast (Mat 8:11).\n\n"]},{"type":"verse","number":23,"content":["in hell--not the final place of the lost (for which another word is used), but as we say \"the unseen world.\" But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same. \n\nseeth Abraham--not God, to whom therefore he cannot cry [BENGEL].\n\n"]},{"type":"verse","number":24,"content":["Father Abraham--a well-founded, but unavailing, claim of natural descent (Luk 3:8; Joh 8:37). \n\nmercy on me--who never showed any (Jam 2:3). \n\nsend Lazarus--the pining victim of his merciless neglect. \n\nthat he may--take me hence? No; that he dares not to ask. \n\ndip . . . tongue--that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.\n\n"]},{"type":"verse","number":25,"content":["Son--stinging acknowledgment of the claimed relationship. \n\nthou . . . Lazarus, &c.--As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose \"good things,\" craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end (Luk 6:24). But by this law, he whose \"evil things,\" all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (Luk 6:21). (2) It is impossible.\n\n"]},{"type":"verse","number":26,"content":["besides all this--independently of this consideration. \n\na great gulf fixed--By an irrevocable decree there has been placed a vast impassable abyss between the two states, and the occupants of each.\n\n"]},{"type":"verse","number":27,"content":["Then he said--now abandoning all hope for himself. \n\nsend him to my father's house, &c.--no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [TRENCH]. The answer of Abraham is, They are sufficiently warned.\n\n"]},{"type":"verse","number":30,"content":["Nay--giving the lie to Abraham. \n\nbut if one went unto them from the dead, they will repent--a principle of awful magnitude and importance. The greatest miracle will have no effect on those who are determined not to believe. A real Lazarus soon \"rose from the dead,\" but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that \"crooked and perverse nation.\"\n\n\n\n\nNext: Luke Chapter 17\n\n"]}],"introduction":"PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)\n\nsteward--manager of his estate. \n\naccused--informed upon. \n\nhad wasted--rather, \"was wasting.\"\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/LUK/16.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":16},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/17.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":17},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/15.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":15},"numberOfVerses":24}