{"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":6,"content":[{"type":"verse","number":5,"content":["Lord also--rather \"even\" (as in Mat 12:8). \n\nof the sabbath--as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, \"I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction.\" (See Mar 2:28.)\n\n"]},{"type":"verse","number":7,"content":["WITHERED HAND HEALED. (Luk 6:6-11)\n\nwatched whether, &c.--In Matthew (Mat 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Luk 6:9), just as if they had spoken it out.\n\n"]},{"type":"verse","number":9,"content":["good, or . . . evil, save . . . or destroy--By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mar 3:4.)\n\n"]},{"type":"verse","number":11,"content":["filled with madness--The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed. \n\nwhat . . . do to Jesus--not so much whether to get rid of Him, but how to compass it. (See on Mat 3:6.)\n\n"]},{"type":"verse","number":12,"content":["THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)\n\nwent out--probably from Capernaum. \n\nall night in prayer . . . and when . . . day, he called, &c.--The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for \"laborers\" just before sending themselves forth (see on Mat 9:37; Mat 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!\n\n"]},{"type":"verse","number":13,"content":["(See on Mat 10:2-4.)\n\n"]},{"type":"verse","number":17,"content":["in the plain--by some rendered \"on a level place,\" that is, a piece of high tableland, by which they understand the same thing, as \"on the mountain,\" where our Lord delivered the sermon recorded by Matthew (Mat 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.\n\n"]},{"type":"verse","number":19,"content":["healed--kept healing, denoting successive acts of mercy till it went over \"all\" that needed. There is something unusually grand and pictorial in this touch of description.\n\n"]},{"type":"verse","number":20,"content":["In the Sermon on the Mount the benediction is pronounced upon the \"poor in spirit\" and those who \"hunger and thirst after righteousness\" (Mat 5:3, Mat 5:6). Here it is simply on the \"poor\" and the \"hungry now.\" In this form of the discourse, then, our Lord seems to have had in view \"the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him,\" as these very beatitudes are paraphrased by James (Jam 2:5).\n\n"]},{"type":"verse","number":21,"content":["laugh--How charming is the liveliness of this word, to express what in Matthew is called being \"comforted!\"\n\n"]},{"type":"verse","number":22,"content":["separate you--whether from their Church, by excommunication, or from their society; both hard to flesh and blood. \n\nfor the Son of man's sake--Compare Mat 5:11, \"for MY SAKE\"; and immediately before, \"for righteousness' sake\" (Luk 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.\n\n"]},{"type":"verse","number":23,"content":["leap for joy--a livelier word than \"be exceeding glad\" of \"exult\" (Mat 5:12).\n\n"]},{"type":"verse","number":24,"content":["rich . . . full . . . laugh--who have all their good things and joyous feelings here and now, in perishable objects. \n\nreceived your consolation--(see on Luk 16:25). \n\nshall hunger--their inward craving strong as ever, but the materials of satisfaction forever gone.\n\n"]},{"type":"verse","number":26,"content":["all . . . speak well of you--alluding to the court paid to the false prophets of old (Mic 2:11). For the principle of this woe, and its proper limits, see Joh 15:19.\n\n"]},{"type":"verse","number":27,"content":["(See on Mat 5:44-48; Mat 7:12; and Mat 14:12-14.)\n\n"]},{"type":"verse","number":37,"content":["See on Mat 7:1-2; but this is much fuller and more graphic.\n\n"]},{"type":"verse","number":39,"content":["Can the blind, &c.--not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mat 15:14).\n\n"]},{"type":"verse","number":40,"content":["The disciple, &c.--that is, \"The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves.\"\n\n"]},{"type":"verse","number":41,"content":["(See on Mat 7:3-5, Mat 7:16-27.)\n\n\n\n\nNext: Luke Chapter 7\n\n"]}],"introduction":"PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)\n\nsecond sabbath after the first--an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/LUK/6.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":6},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/7.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":7},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/LUK/5.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"LUK","chapter":5},"numberOfVerses":19}