Verse 45
Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach.
Verse 46
Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on [Mat 23:4] (note).
Verse 47
Ye build the sepulchres - That is, ye rebuild and beautify them. See on [Mat 23:29] (note).
Verse 48
Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.
Verse 49
The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, [1Cor 1:24]), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., [Mat 23:34]. See the note there, and see Bishop Pearce.
Verse 50
That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in [Luk 9:45]; [Luk 14:10]; [Joh 10:17]; [Rom 5:20]; [Rom 11:11]; [1Cor 1:15], [1Cor 1:31], etc.
Verse 51
From the blood of Abel - See this subject explained at large on [Mat 23:34] (note).
Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it.
Verse 52
Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on [Mat 23:13] (note).
Verse 53
Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See [Luk 12:1], (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, [Mat 23:25], shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke.
A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."
Introduction
Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, [Luk 12:1-5]. Excites them to have confidence in Divine providence, [Luk 12:6], [Luk 12:7]. Warns them against denying him, or betraying his cause, [Luk 12:8], [Luk 12:9]. Of the blasphemy against the Holy Ghost, [Luk 12:10]. Promises direction and support in persecution, [Luk 12:11], [Luk 12:12]. Warns the people against covetousness, [Luk 12:13-15]. Parable of the rich man who pulled down his granaries to build greater, [Luk 12:16-21]. Cautions against carking cares and anxieties, [Luk 12:22-32]. The necessity of living to God, and in reference to eternity, [Luk 12:33-40]. At the request of Peter, he farther explains the preceding discourse, [Luk 12:41-48]. The effects that should be produced by the preaching of the Gospel, [Luk 12:49-53]. The signs of the times, [Luk 12:54-57]. The necessity of being prepared to appear before the judgment seat of God, [Luk 12:58], [Luk 12:59].
Verse 1
An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered.
Leaven of the Pharisees - See [Mat 16:1-12].
Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both.
Verse 2
There is nothing covered - See the notes on [Mat 5:15]; [Mat 10:26], [Mat 10:27] (note); [Mar 4:22] (note).
Verse 4
Kill the body - See on [Mat 10:28] (note).
Verse 5
Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.
Verse 6
Are not five sparrows sold for two farthings? - See this explained on [Mat 10:29] (note), from which place we learn that two sparrows were sold for one farthing, and here; that five were sold for two farthings: thus we find a certain proportion - for one farthing you could get but two, while for two farthings you could get five.
Verse 7
Fear not therefore - Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on [Mat 10:29-31] (note).
Verse 8
Shall confess - See on [Mat 10:32], [Mat 10:33] (note).
Verse 10
Him that blasphemeth - See the sin against the Holy Ghost explained, [Mat 12:32] (note).
Verse 11
Unto magistrates and powers - See [Mat 10:17-20].
Take ye no thought - See [Mat 6:25]; [Mat 10:19].
Verse 13
Speak to my brother, that he divide - Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself - a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obligations, makes wrong right, and cares nothing for father or brother.