--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 635 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/635/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 635. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/635/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 635. Luke · 12 of 21 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/635/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/635/#p-N ### Chapter 12 ### Lu 12:1-12. Warning against Hypocrisy [¶2] 1-3. meantime--in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts. [¶3] his disciples first of all--afterwards to "the multitudes" ([Lu 12:54]). [¶4] covered--from the view. [¶5] 4-5. I say, &c.--You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other. [¶6] 6-7. five ... for two farthings--In [Mt 10:29] it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they. [¶7] than many sparrows--not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity. [¶8] 8-9. confess ... deny--The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on [Lu 9:26]. [¶9] 10. Son of man ... Holy Ghost--(See on [Mt 12:31], ). ### Lu 12:13-53. Covetousness--Watchfulness--Superiority to Earthly Ties [¶11] 13. Master, &c.--that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with. [¶12] 14. Man, &c.--Contrast this style of address with "my friends," ([Lu 12:4]). [¶13] who, &c.--a question literally repudiating the office which Moses assumed ([Ex 2:14]). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken. [¶14] 15. unto them--the multitude around Him ([Lu 12:1]). [¶15] of covetousness--The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil. [¶16] a man's life, &c.--a singularly weighty maxim, and not less so because its meaning and its truth are equally evident. [¶17] 16-19. a certain rich man, &c.--Why is this man called a "fool?" ([Lu 12:20]) () Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge. [¶18] 20-21. this night, &c.--This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c. [¶19] whose shall those things be, &c.--Compare [Psa 39:6], "He heapeth up riches and knoweth not who shall gather them." [¶20] 22-31. (See on [Mt 6:25-33]). [¶21] 32. little flock, &c.--How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" ([Lu 12:31] [Bengel]). Well might He say, "Fear not!" [¶22] 33-34. Sell, &c.--This is but a more vivid expression of [Mt 6:19-21] (see on [Mt 6:19-21]). [¶23] 35-40. loins ... girded--to fasten up the long outer garment, always done before travel and work ([2Ki 4:29]; [Ac 12:8]). The meaning is, Be in readiness. [¶24] lights, &c.--(See on [Mt 25:1]). [¶25] 41-48. unto us or even to all?--us the Twelve, or all this vast audience? [¶26] 49-53. to send--cast. [¶27] fire--"the higher spiritual element of life which Jesus came to introduce into this earth (compare [Mt 3:11]), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.]. [¶28] what will I, &c.--an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield]. ### Lu 12:54-59. Not Discerning the Signs of the Time [¶30] 54. to the people--"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on [Mt 16:2], ). [¶31] 56. how ... not discern, &c.--unable to perceive what a critical period that was for the Jewish Church. [¶32] 57. why even of yourselves, &c.--They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship. [¶33] 58. When thou goest, &c.--(See on [Mt 5:25], ). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words. ### Chapter 13 ### Lu 13:1-9. The Lesson, "REPENT OR Perish," Suggested by Two Recent Incidents, and Illustrated by the Parable of the Barren Fig Tree [¶36] 1-3. Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from [Ac 5:37], that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [Grotius, Webster and Wilkinson, but doubted by De Wette, Meyer, Alford, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless. [¶37] 4-5. tower in Siloam--probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known. [¶38] 6-9. fig tree--Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare [Is 5:1-7]; [Joh 15:1-8], &c.). [¶39] vineyard--a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit. [¶40] came and sought fruit--a heart turned to God; the fruits of righteousness; compare [Mt 21:33], , and [Is 5:2], "He looked that it should bring forth fruit"; He has a right to it, and will require it. ### Lu 13:10-17. Woman of Eighteen Year's Infirmity Healed on the Sabbath [¶42] 11. spirit of infirmity--Compare [Lu 13:17], "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" ([Lu 19:9]). [¶43] 12-13. said ... Woman ... and laid--both at once. [¶44] 14. with indignation--not so much at the sabbath violation as at the glorification of Christ. (Compare [Mt 21:15]) [Trench]. [¶45] said to the people--"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].