--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 636 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/636/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 636. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/636/" --- # 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. ## 636. Luke · 13 of 21 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/636/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/636/#p-N [¶0] 15. the Lord--(See on [Lu 10:1]). [¶1] hypocrite!--How "the faithful and true Witness" tears off the masks which men wear! [¶2] his ox, &c.--(See on [Mt 12:9-13]; and [Lu 6:9]). [¶3] 16. ought not, &c.--How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise! ### Lu 13:18-30. Miscellaneous Teachings [¶5] 18-21. mustard seed ... leaven--(See on [Mr 4:30-32]). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in [1Th 5:23]) or of the threefold partition of the world among the three sons of Noah ([Ge 10:32]), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on [Re 11:15]). [¶6] 23. Lord, &c.--one of those curious questions by talking of which some flatter themselves they are religious. [¶7] said unto them--the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation." [¶8] 24. Strive--The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in. [¶9] strait gate--another figure of the same. (See on [Mt 7:13], ). [¶10] for many ... will seek--"desire," that is, with a mere wish or slothful endeavor. [¶11] and shall not be able--because it must be made a life-and-death struggle. [¶12] 25. master of the house is risen up and hath shut to the door--awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance. [¶13] Lord, Lord--emphatic reduplication, expressive of the earnestness now felt, but too late. (See on [Mt 7:21], ). [¶14] 26-27. See on the similar passage ([Mt 7:22], ). [¶15] eaten and drunk, &c.--We have sat with Thee at the same table. (See on [Mt 7:22]). [¶16] taught in our streets--Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance? [¶17] 28-29. (See [Mt 8:11], ). Also see on [Mt 13:42]. ### Lu 13:31-35. Message to Herod [¶19] 31. and depart hence--and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" ([Lu 13:22]). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on [Mr 6:14]), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony. [¶20] 32. that fox--that crafty, cruel enemy of God's innocent servants. [¶21] Behold, I cast out devils and I do cures--that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel--that would have made little impression upon Herod--in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel]. [¶22] to-day, to-morrow, the third day--remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare [Lu 22:37]). [¶23] I shall be perfected--I finish my course, I attain completion. [¶24] 33. it cannot be that a prophet, &c.--"It would never do that," &c.--awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house." [¶25] 34-35. O Jerusalem, &c.--(See on [Mt 23:37]; [Mt 23:39]). ### Chapter 14 ### Lu 14:1-24. Healing of a Dropsical Man, and Manifold Teachings at a Sabbath Feast [¶28] 2. man before him--not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette]. [¶29] 3-6. (See on [Mt 12:11], ). [¶30] 7-11. a parable--showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper ([Lu 14:11]). [¶31] chief rooms--principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable. [¶32] 12-14. call not thy friends--Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [Bengel]. [¶33] lest ... a recompense be given thee--a fear the world is not afflicted with [Bengel]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it ([Mt 5:46], ). [¶34] 15-24. when one ... heard ... he said, Blessed, &c.--As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" ([Nu 23:10]), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present. ### Lu 14:25-35. Address to Great Multitudes Travelling with Him [¶36] 25. great multitudes with him--on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters ([Lu 2:44]), and who on this occasion falling in with our Lord had formed themselves into one mass about Him. [¶37] 26-27. If any man, &c.--(See on [Mt 10:34-36], and [Mr 8:34], ). [¶38] 28-33. which of you, &c.--Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (Stier, Alford, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," [Lu 14:32]), two things are taught: (1) Better not begin ([Re 3:15]), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" ([1Jo 5:4]), and nerved by power from above, which "out of weakness makes it strong" ([He 11:34]; [1Pe 1:5]), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless ([Lu 14:33]). [¶39] 34-35. Salt, &c.--(See on [Mt 5:13-16]; and [Mr 9:50]). ### Chapter 15 ### Lu 15:1-32. Publicans and Sinners Welcomed by Christ--Three Parables to Explain This [¶42] 1. drew near ... all the publicans and sinners, &c.--drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul." [¶43] 2. murmured, saying, &c.--took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [Bengel]. The first two set forth the seeking love of God; the last, His receiving love [Trench].