{"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":19,"content":[{"type":"verse","number":3,"content":["who he was--what sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.\n\n"]},{"type":"verse","number":4,"content":["sycamore--the Egyptian fig, with leaves like the mulberry.\n\n"]},{"type":"verse","number":5,"content":["looked up,--in the full knowledge of who was in the tree, and preparatory to addressing him. \n\nZaccheus--whom he had never seen in the flesh, nor probably heard of. \"He calleth His own sheep by name and leadeth them out\" (Joh 10:3). \n\nmake haste, and come down--to which he literally responded--\"he made haste and came down.\" \n\nfor to-day, &c.--Our Lord invites Himself, and in \"royal\" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated. \n\nto-day . . . abide--(Compare Joh 1:39), probably over night.\n\n"]},{"type":"verse","number":6,"content":["joyfully--Whence this so sudden \"joy\" in the cold bosom of an avaricious publican? The internal revolution was as perfect as instantaneous. \"He spake and it was done.\" \"Then shall the lame man leap as an hart, and the tongue of the dumb sing\" (Isa 35:6).\n\n"]},{"type":"verse","number":7,"content":["to be guest--or lodge: something more than \"eating with\" such (Luk 15:2). \n\na sinner--that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. \"Sinner\" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.\n\n"]},{"type":"verse","number":8,"content":["stood--before all. \n\nsaid unto the Lord, Behold, Lord--Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended. \n\nif I have--that is, \"so far as I have,\" for evidently the \"if\" is so used (as in Phi 4:8). \n\ntaken by false accusation--defrauded, overcharged (Luk 3:12-13). \n\nfourfold--The Roman law required this; the Jewish law, but the principal and a fifth more (Num 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the \"Lord,\" to whom he owed the wonderful change.\n\n"]},{"type":"verse","number":9,"content":["Jesus said unto him--but also before all. \n\nThis day, &c.--memorable saying! Salvation already come, but not a day old. \n\nto this house--so expressed probably to meet the taunt, \"He is gone to be guest,\" &c. The house is no longer polluted; it is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members (Psa 118:15; Act 16:15-16, Act 16:31). \n\nson of Abraham--He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.\n\n"]},{"type":"verse","number":10,"content":["lost--and such \"lost\" ones as this Zaccheus. (See on Luk 15:32.) What encouragement is there in this narrative to hope for unexpected conversions?\n\n"]},{"type":"verse","number":12,"content":["PARABLE OF THE POUNDS. (Luke 19:11-27)\n\na far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence. \n\nto receive . . . a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, \"sitting down at the right hand of the Majesty on high.\" \n\nto return--at His second coming.\n\n"]},{"type":"verse","number":13,"content":["Occupy--\"negotiate,\" \"do business,\" with the resources entrusted.\n\n"]},{"type":"verse","number":14,"content":["his citizens--His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, \"We have no king but CÃ&brvbrsar\" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.\n\n"]},{"type":"verse","number":15,"content":["(See on Mat 25:19-29.) \n\nten . . . five cities--different degrees of future gracious reward, proportioned to the measure of present fidelity.\n\n"]},{"type":"verse","number":27,"content":["bring hither, &c.--(Compare Sa1 15:32-33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.\n\n"]},{"type":"verse","number":29,"content":["CHRIST'S TRIUMPHANT ENTRY INTO JERUSALEM AND TEARS OVER IT. (Luke 19:28-44)\n\nBethphage--\"house of figs,\" a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.\n\n"]},{"type":"verse","number":30,"content":["whereon, &c.--(See on Joh 19:41).\n\n"]},{"type":"verse","number":31,"content":["the Lord hath need, &c.--He both knew all and had the key of the human heart. (See on Luk 19:5.) Perhaps the owner was a disciple.\n\n"]},{"type":"verse","number":35,"content":["set Jesus on--He allowing this, as befitting the state He was for the first and only time assuming.\n\n"]},{"type":"verse","number":37,"content":["whole multitude, &c.--The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.\n\n"]},{"type":"verse","number":38,"content":["Blessed be the King, &c.--Mark (Mar 11:9-10) more fully, \"Hosanna,\" that is, \"Save now,\" the words of Psa 118:25, which were understood to refer to Messiah; and so they add, \"to the Son of David, blessed is He that cometh in the name of the Lord (Psa 118:26), Hosanna in the highest.\" This was the very loftiest style in which He could be saluted as the promised Deliverer. \n\npeace, &c.--(See on Luk 2:13-14).\n\n"]},{"type":"verse","number":40,"content":["the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).\n\n"]},{"type":"verse","number":41,"content":["when beheld . . . wept--Compare Lam 3:51, \"Mine eye affecteth mine heart\"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mat 23:37.)\n\n"]},{"type":"verse","number":42,"content":["at least in this, &c.--even at this moving moment. (See on Luk 13:9.) \n\nthy peace--thinking perhaps of the name of the city. (Heb 7:2) [WEBSTER and WILKINSON]. How much is included in this word! \n\nnow . . . hid--It was His among His last open efforts to \"gather them,\" but their eyes were judicially closed.\n\n"]},{"type":"verse","number":43,"content":["a trench--a rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This \"cut off all hope of escape,\" and consigned the city to unparalleled horrors. (See JOSEPHUS, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.\n\n"]},{"type":"verse","number":45,"content":["SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48)\n\nAs the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last. \n\nden of thieves--banded together for plunder, reckless of principle. The mild term \"house of merchandise,\" used on the former occasion, was now unsuitable.\n\n"]},{"type":"verse","number":47,"content":["sought--continued seeking, that is, daily, as He taught.\n\n"]},{"type":"verse","number":48,"content":["were very attentive to hear him--hung upon His words.\n\n\n\n\nNext: Luke Chapter 20\n\n"]}],"introduction":"ZACCHEUS THE PUBLICAN. (Luk 19:1-10)\n\nchief among the publicans--farming a considerable district, with others under him. \n\nrich--Ill-gotten riches some of it certainly was. (See on Luk 19:8.)\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/LUK/19.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":19},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/20.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":20},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/18.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":18},"numberOfVerses":26}