John Gill's Exposition of the Entire Bible.
Luke 12:1
Ver. 1. In the mean time,.... While Christ was discoursing with the Pharisees, and they were using him in the vilest manner, throwing out their invectives against him in order to draw off the people from him:
when there were gathered together an innumerable multitude of people. There were "myriads" of them, as in the original text, and a myriad is ten thousand; the meaning is, that there were several thousands of them:
insomuch that they trod one upon another; striving to get near to Christ, either to see his person, or to hear his discourses; and particularly, what he would say to the Pharisees, who had fallen upon him in so violent a manner:
he began to say unto his disciples first of all; he directed his discourse not to the Pharisees, nor to the multitude, but to his disciples in the first place; at least, chiefly to them; for whom he had a regard, who were his dear friends, and were to be the preachers of his Gospel every where; and therefore it was proper that they should be aware of the dissembling arts of the Scribes and Pharisees, and have their minds fortified against approaching dangers, persecutions, and death itself: the last phrase, "first of all", is omitted in the Vulgate Latin version; and by all the Oriental versions, it is joined to the next clause, and read thus, "especially", or
before all things, beware of the leaven of the Pharisees, which is hypocrisy; expressed both in their doctrines, and in their lives; which carried a great show of piety and holiness, but was in appearance only: very aptly is hypocrisy in doctrine and manners, compared to leaven; which at first is small and little, but gradually increases and spreads itself, and lies hid and covered, and is not easily discerned, nor its influence and effects observed; but in time, it infects and corrupts the whole of men's principles and practices, and puffs and swells them up with a vain opinion of themselves; and when our Lord bids his disciples beware of it, his meaning not only is, that they take heed that they were not infected with it themselves, but that they were not imposed upon by the specious pretences of these artful and designing men.
Luke 12:2
Ver. 2. For there is nothing covered that shall not be revealed,.... No sin, be it ever so secret or privately done, as nothing is more covered than hypocrisy, but what shall be detected sooner or later; if not in this world, which is often the case, yet the last judgment, and in the world to come:
neither hid, that shall not be known; for how careful soever men may be to hide their vices from others, they are known to God; who will bring every thing into judgment, and make manifest the secrets of all hearts. These were general sentences, which were used by Christ at different times, upon different occasions, and applied to particular cases; See Gill on "Mt 10:26".
Luke 12:3
Ver. 3. Therefore whatsoever ye have spoken in darkness,.... In the most private manner, to one another:
shall be heard in the light; which makes all things manifest, the day shall declare it:
and that which ye have spoken in the ear in closets; whispered to persons in their bedchambers, and places of the most secret retirement;
shall be proclaimed upon the housetops; declared in the most public manner: in Mt 10:27 these words are so expressed, as to carry in them such a sense as this; that what was told the disciples by Christ, in the most private place and way, should be published by them, in the most free and open manner; See Gill on "Mt 10:27".
Luke 12:4
Ver. 4. And I say unto you, my friends,.... Whom he dearly loved, and had taken into the greatest intimacy and familiarity; making known to them whatever he had heard from his Father; giving them the best instructions, the most faithful and friendly advice, and proper precautions; all which, and more, showed them to be his friends, and for whom he after laid down his life:
be not afraid of them that kill the body; though he would have them beware of the Pharisees, he would not have them be afraid of them; he would have them know them, and avoid their hypocrisy, and guard against it; but not fear them, or the worst they could do unto them, which was to kill the body; and that they had no need to be afraid of, since at death, their souls would be immediately happy, in the enjoyment and vision of God; and their bodies would sleep in Jesus, and be raised in the resurrection morn, and be united to their souls, and be both for ever blessed:
and after that have no more that they can do; they have nothing more to kill, or which they can put to pain or misery; the soul is out of their reach, is an immortal spirit, and cannot be hurt or destroyed by them.
Luke 12:5
Ver. 5. But I will forewarn you whom ye shall fear, I will be your monitor, and direct you to the proper object of fear and reverence, and whom you should be careful to displease and offend:
fear him, which after he hath killed; your body, as the Persic version adds; hath taken away the life of it, by separating soul and body asunder, by sending one disease or another, or death in one shape or another:
hath power to cast into hell; your soul, as the above version also adds; yea, to destroy both body and soul in hell, as in
See Gill on "Mt 10:28"
yea, I say unto you, fear him; and none else, not with a servile, but with a filial fear.
Luke 12:6
Ver. 6. Are not five sparrows sold for two farthings,.... As two were sold for one farthing, See Gill on "Mt 10:29"; so in buying and selling, where more money is laid out, things are bought cheaper; the Persic version reads, "for two barley corns":
and not one of them is forgotten before God; a single sparrow, a bird of little value and worth, is taken notice and care of by him; it has its life from him, and is provided for with food by him, and is under his protection; nor does he ever forget it, nor can any thing be done to it, without his permission; it cannot be struck, so as to cause it to fall on the ground, or be taken in a snare, or be killed in any shape, without the knowledge of God: his providence reaches to the minutest creatures and things, and much more then to rational creatures, to men; and still more to his dear children, ministers, and apostles.
Luke 12:7
Ver. 7. But even the very hairs of your head are all numbered,.... Not only their persons had passed under the hands of him that telleth them, who is the "Palmoni", or "wonderful numberer", as in the margin of Da 8:13 and not only the several members of their bodies, or the more substantial parts of them, were written in the book of his purposes, according to which they were fashioned in time, but the more minute parts, and less to be regarded, were all told over, and kept in account; even the very hairs of their head, and not one of them could fall to the ground, any more than a sparrow; or be plucked off by men, without the knowledge and will of God; so careful is the providence of God, of all his people:
fear not therefore, ye are of more value than many sparrows; for if the hairs of their heads are as much regarded as sparrows, their persons and their lives must be of more account, than an infinite number of them, nor are they to be mentioned with them.
Luke 12:8
Ver. 8. Also I say unto you, &c. The same as in Mt 10:32
whosoever shall confess me before men, him shall the son of man also confess before the angels of God; only instead of I, he here calls himself "the son of man"; and instead of "before my Father which is in heaven", here it is, "before the angels of God"; who will accompany Christ when he comes to judgment, and will be present, when he shall acknowledge his true followers as the blessed of his Father, the chosen of God, his redeemed and sanctified ones; and reject others before his Father, and the whole universe of rational beings: it is said in the Targum on So 1:15.
"when the children of Israel do the will of their king, he by his word (the Logos) praises them in the family of the holy angels.''
This Christ, the eternal word, will do at the great day.
Luke 12:9
Ver. 9. But he that denieth me before men,.... That is, that continues to deny Christ, and lives and dies a denier of him; for otherwise it is possible for a person to deny Jesus to be the Son of God, or the Messiah, and afterwards confess him, as a Pagan or Jew; and through temptation, a real Christian may be left for a while, in one shape or another, to deny him and his truths, and afterwards truly repent, and at last be saved, as Peter; but they that deny Christ publicly, and persist in it,
shall be denied before the angels of God: they will be denied by Christ as belonging to him; they will be denied admission into heaven; they will be covered with shame and confusion publicly; they will be sent into everlasting burnings, and be ever tormented with fire and brimstone, in the presence of the holy angels.
Luke 12:10
Ver. 10. And whosoever shall speak a word against the son of man, it shall be forgiven him,.... These words, though introduced by Luke among the sayings of Christ, recorded in Matt. 10 yet were said by Christ, on occasion of the Pharisees, ascribing his works to diabolical influence and assistance, See Gill on "Mt 12:32"
but unto him that blasphemeth against the Holy Ghost; as the Pharisees did, by charging the miracles of Christ with being done by the help of the devil, when they were wrought by the finger of the Spirit:
it shall not be forgiven. The Ethiopic version adds at the close of this verse, as in Matthew, "neither in this world, nor in that which is to come".
Luke 12:11
Ver. 11. And when they bring you unto the synagogues,.... Of the Jews, to be examined and scourged by the rulers of them:
and unto magistrates and powers; Heathen ones; the Persic version reads, "princes and kings"; and the Ethiopic version, "princes, kings, and judges"; see Mt 10:18
Take ye no thought how, or what thing ye shall answer, or what ye shall say; be not anxiously concerned, neither about the manner, nor the matter of your answer, apology, and defence: in the first part of this clause, the Syriac, Persic, and Ethiopic versions, only read, "how"; and the Arabic version only, "what";
See Gill on "Mt 10:19".
Luke 12:12
Ver. 12. For the Holy Ghost shall teach you,.... Shall give both words and matter: in the same hour; instantly, immediately:
what ye ought to say; what will be proper to be said, for the honour of Christ, the defence of the Gospel, and the confusion of enemies; See Gill on "Mt 10:20".
Luke 12:13
Ver. 13. And one of the company said unto him,.... Not one of the disciples of Christ, but one of the multitude, or crowd, about him, Lu 12:1
Master, speak to my brother, that he divide the inheritance with me: the firstborn, according to the law, in De 21:17 had a double portion: but the eider brother here, it seems, was for keeping all, and would not divide any part to his younger brother; wherefore he applies to Christ, to interpose his authority, which he imagined would have great weight with his brother, who might be a hearer of Christ, and favourer of him: or however, such was the fame of Christ, and such credit he obtained by his ministry and miracles, that he concluded a word from him, would go a great way with his brother, to engage him to make a right and proper division, as he ought; and especially, if he looked upon him, as the king Messiah the Jews expected, he might take this to be part of his work and office, to settle such civil affairs as these: we often read in the Jewish writings, of brethren dividing their substance, left by their parents; so it is said {f},
"wqlxv Nyxax, "brethren that divide", (a field,) give two corners (to the poor); if they return and become partners, they give but one.''
Where there were but two brethren, as here, the one was called
rwkb, "the firstborn"; and the other, jwvp, "simple"; having no title or character: and concerning dividing inheritances, there are the following rules {g}:
"the firstborn takes a double portion of his father's goods, as is said, De 21:17 how? a man leaves five children, and one of them is the firstborn: the firstborn takes the third part of the substance, and every one of the four simple ones, takes a sixth part: if he leaves nine children, and one of them is the firstborn, he takes the fifth part, and every one of the eight simple ones, takes a tenth part; and so according to this division, they divided for ever----he that has two sons, a firstborn and a simple one, and they both die in his lifetime, the firstborn leaves a daughter, and the simple one leaves a son; lo, the son of the simple one inherits the third part of the old man's goods, which is his father's part; and the daughter of the firstborn, inherits the two thirds, which is the part of her father.''
And again {h},
"two brethren that "divide", and a brother comes to them from the province of the sea: and so three brethren that "divide", and a creditor comes and takes the part of one of them, though the one takes land, and the other money, the division is void, and they return and divide the rest equally: if any one orders at the time of death, that there should be given to such an one a palm tree, or a field out of his substance, and the brethren "divide", and do not give such an one any thing, lo, the division is void; and how do they do? they give what he ordered the heirs, and after that they return and divide as at the beginning: brethren that divide, value what is upon them; but what is upon their sons and their daughters, which they have in possession, they do not value--he that leaves fatherless children, some that are grown up, and others little ones, and they are willing to divide their father's goods, so that those that are grown up may take their part, the sanhedrim appoint a guardian for the little ones, and he chooses a good part for them: and when they are grown up, they cannot make it void, for lo, by the decree of the sanhedrim, they divided for them; but if the sanhedrim err in computation, and give them less, they may make it void, and make another division when, they are grown up.''
But it would be tedious to transcribe all the rules, relating to such cases.
{f} Misn. Peah, c. 3. sect. 5. {g} Maimon. Hilchot Nechalot, c. 2. sect. 1. 7. {h} Maimon. Hilchot Nechalot, c. 10. sect. 1, 2, 3, 4.
Luke 12:14
Ver. 14. And he said unto him, man,.... Or "friend", as the Ethiopic version renders it; that is, Jesus said to him, as the Syriac, Persic, and Ethiopic versions express it:
who made me a judge, or a divider over you? referring to the words of one of the Hebrews to Moses, when he interposed in a difference, Ex 2:14 suggesting, that the same might be retorted on him, should he engage in such an affair: the reason why Christ avoided meddling with it, was not because it is unlawful for Christians to concern themselves in arbitrations about civil affairs, and in making up family differences, which is very commendable; but lest by such a step, he should give occasion to them, to conclude he was a temporal king: whereas his kingdom was not of this world, and his business lay not in civil affairs, and the management of them; but in spiritual concerns, in preaching the Gospel, and doing good to the souls of men; wherefore this was out of his province: and besides, it was a matter of covetousness, either in this person, or his brother, or both; which Christ takes an occasion from hence to expose, agreeably to his office; to which may be added, that this man seems to have disturbed Christ in his public work, and was of such a worldly spirit, as to prefer the care of his secular affairs, to the hearing of the word, and the welfare of his immortal soul.
Luke 12:15
Ver. 15. And he said unto them,.... Either to the two brethren, or to his disciples, as the Syriac and Persic versions read, or to the whole company:
take heed, and beware of covetousness; of all covetousness, as read the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, and some copies; that is, of all sorts of covetousness, and every degree of it, which of all vices is to be avoided and guarded against, being the root of all evil; and as the Persic version renders it, is worse than all evil, and leads into it:
for a man's life consisteth not in the abundance of the things which he possesseth; of flocks and beasts, as the Persic version renders it: a man's natural life cannot be prolonged by all the good things of the world he is possessed of; they cannot prevent diseases nor death; nor do the comfort and happiness of life, lie in these things; which are either not enjoyed by them, but kept for the hurt of the owners of them, or are intemperately used, or some way or other imbittered to them, so that they have no peace nor pleasure in them: and a man's spiritual life is neither had nor advantaged hereby, and much less is eternal life to be acquired by any of these things; which a man may have, and be lost for ever, as the following parable shows.
Luke 12:16
Ver. 16. And he spake a parable unto them, saying,.... He supposed the following case, and made use of it by way of illustration of what he had said:
the ground of a certain rich man brought forth plentifully; who notwithstanding his riches, was but a fool, as the sequel shows; rich men are not always wise in things natural and civil; and very few of them are spiritually wise, or wise in spiritual things, in things which relate to the welfare of their souls; but however, this man was very prosperous in his worldly affairs, as a man of a small share of common sense may be, and wicked men often are: the word translated "ground", signifies a "region", or "country", which expresses the more, the riches of this man, that he had not a common and ordinary farm, but a whole country as it were; at least a very large part of one, and all this fruitful.
Luke 12:17
Ver. 17. And, he thought within himself,.... And foolish thoughts they were; he did not think of God, or that there was one, and much less that he was the author, of all his outward prosperity and plenty; and was still further off of thinking of returning thanks to God for it: or of asking counsel of him, what he should do with it; but he consults himself only, and thought only within, and for himself; and not at all of his poor neighbours, or for the good of others; nor did he think even of his own soul, but altogether about his worldly substance:
saying, what shall I do? he does not say what shall I do for God? for his interest service, and glory? for the poor, the hungry, and thirsty, and naked? or for my own soul, that that may be eternally saved? but what shall I do with my goods?
because I have no room where to bestow my fruits: he had gathered in his harvest, and filled his barns as full as they could hold, so that they had no room for more; and yet had still an abundance to lay up, and about which he was anxiously concerned; not thinking of the empty bellies, barns, and houses of the poor, where he might have stowed much.
Luke 12:18
Ver. 18. And he said, this will I do,.... This was the resolution he came to, and which he took up, without consulting God, or asking leave of him:
I will pull down my barns, and build greater; which was not a very wise one; for he might have let his present barns have stood, and have added new ones to them:
and there will I bestow all my fruits and my goods; he ascribes the increase of his substance to himself, and reckons them his own acquisitions, and entirely owing to his diligence and industry; and therefore calls them my fruits, and my goods; and accounts them his good things, his only good things; as worldly men place all good and happiness in outward enjoyments, having no notion of spiritual and eternal good things he determines to lay up all in his barns, for his own use and service, and nothing for God and his interest, nor any thing for the poor and their relief.
Luke 12:19
Ver. 19. And I will say to my soul,.... Himself, see
Ps 49:18 or to his sensual appetite, which he sought to indulge and gratify, for he was wholly a sensual and carnal man:
soul, thou hast much goods laid up for many years: he foolishly promises himself a long life, when no man can boast of tomorrow, or knows what a day will bring forth; or can assure himself he shall live a day, an hour, or moment longer: and he also depended upon the safety of his goods, thus laid up; whereas his barns might be consumed by fire at once, or his goods be devoured by vermin, or plundered by thieves, and by various ways taken out of his hands; for riches are uncertain things, and make themselves wings and fly away:
take thine case, eat, drink, and be merry; spend thy life in ease, luxury, and mirth; put away the evil day far from thee: never trouble thyself about a future state, tomorrow shall be as this day, and much more abundantly; and thou hast enough to make thyself happy, and let nothing disturb thee, and give a loose to all sensual pleasures, and carnal joys. This is the language of epicure among the Jews, and is forbidden to be used, especially on fast days; for so it is said, {i}
"let not a man say I will go to my house, "and I will eat and drink", (and say) yvpn Kyle Mylv, "peace to thee, O my soul"; if he does so, of him the Scripture says,
Isa 22:13 "Behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, let us eat and drink, for tomorrow we shall die---surely this iniquity shall not be purged from you, till ye die, &c."''
{i} T. Bab. Taanith, fol. 11. 1.
Luke 12:20
Ver. 20. But God said unto him,.... He determined within himself he should die that night; for the time of a man's death, as well as of his birth, is fixed by God; or he sent the messenger of death, some disease or another, the language of which was, immediate death, or death in a very short time; or spoke to his conscience, and impressed it on his mind, that he should die that night, and not live:
thou fool: as he appeared to be, throughout the whole of his conduct:
this night thy soul shall be required of thee: which is of God's immediate formation, is immortal, of more worth than a world, and its loss is irreparable; and for which a man is accountable to God, the Father of spirits; and which he requires at a man's hands at death, which is here designed; and shows, that a man has no power over it to retain it, but must give it up when it is called for, even that very instant, "this night" which may refer to the time when covetous persons are employing their thoughts about their worldly goods, or when epicures and sensual persons are indulging themselves in luxury and intemperance; and to the condition the soul is in, being in the night and in darkness, and knows not whither it is going; and denotes its immediate remove, and the suddenness of divine wrath and vengeance; the Vulgate Latin, and Syriac versions, agreeably to the Greek text, read the words, "this night do they require thy soul of thee"; or "out of thy body", as the Persic version reads: the Ethiopic version renders it, "they shall take thy soul from thee"; that is, the evil angels, the devils having a commission from God, shall demand thy soul; and as soon as ever it is separated from the body, shall seize upon it, and carry it to hell; just as the good angels carry the souls of the saints to heaven, Lu 16:22
Then whose shall those things be, which thou hast provided? not his own, for he can carry nothing with him; nor does he know whose they will be, whether the persons he designed them for, or some others whom he abhorred, and would, if possible, have prevented their enjoyment of them; and should he have them for whom he intended them, he does not know how he will turn out, whether a wise man or a fool, or what use he will make of them.
Luke 12:21
Ver. 21. So is he that layeth up treasure for himself,.... This is the accommodation of the parable. Just such a fool is he, and this will be the end or him, who employs all his thoughts, and spends all his time, in amassing to himself worldly riches and wealth, in laying up treasures on earth for himself, for futurity: and makes no use of his earthly substance to be the good of others; nor shows any concern for spiritual and eternal riches; but places all his hope, trust, and confidence, in uncertain riches:
and is not rich towards God; or "in God", as the Syriac and Arabic versions read; in things pertaining to God, in spiritual things, in faith, and in good works; and is not concerned to lay up a treasure in heaven, to have an interest in durable riches and righteousness; whereas one that is rich towards God, acknowledges that he receives all his riches from God, as the Ethiopic version reads; he gives up all into the hands of God, depends upon his providence for the increase, security, and continuance of it; and uses it to his honour and glory, and for the good of his interest; and is chiefly concerned for the riches of grace and glory; and enjoys much of God, and places all his riches in him: such a man is a wise man, but the reverse of this is the fool in the parable.
Luke 12:22
Ver. 22. And he said unto his disciples,.... Having finished the parable which he spake to the whole audience in common, he directed himself to his disciples, who were poor, and apt to be over anxious about their living in the world:
therefore I say unto you, take no thought for your life, what ye shall eat. The Ethiopic version adds, "and what ye shall drink"; and so a manuscript in Gonvill and Caius College in Cambridge, which seems to be transcribed from Mt 6:27 life is very near and dear to man; all that a man has, he will give for it; and it is his duty to be careful to preserve it, and to make use of means for the support of it; but then, as he should not be dainty about the food he eats, and should refuse no good creature of God, but receive it with thanksgiving, so he should not distress himself for fear of wanting bread, nor distrust the promises of God, and a supply from him; but should cast all his care upon the Lord, who daily cares for him:
neither for the body, what ye shall put on: it is highly proper and necessary that the body should be clothed, partly for decency, and partly to secure it from the inclemency of the weather; but then persons should not be difficult and over nice about what they wear, nor be distressed, fearing they should be clothed with rags; but should trust in the Lord, who gives food and raiment, and all things richly to enjoy.
Luke 12:23
Ver. 23. The life is more than meat,.... What in Matthew is put by way of question, is here strongly affirmed; and these words contain a reason or argument to dissuade from an anxious, distressing thought and care about the necessaries, conveniencies, and comforts of life: and all the Oriental versions read, "for", or "seeing the life is more than meat"; that is, it is more excellent and valuable in its own nature, being that for the support of which meat is provided; and seeing God is the author and giver of life, it need not be doubted but he will give meat for the maintenance and continuance of it, so long as is his pleasure it should subsist.
And the body is more than raiment; it is of more worth than the richest clothing that can be had; the finest piece of embroidery is not comparable to the curious workmanship of the body,
Ps 139:15 and he that has so curiously wrought that, will not fail to provide suitable and proper clothing for it; and therefore there ought to be no anxiety on this account; See Gill on "Mt 6:5".
Luke 12:24
Ver. 24. Consider the ravens,.... According to the Jews {k} there are three sorts of ravens, the black raven, the raven of the valley, which is said to be white, and the raven whose head is like a dove. In Matthew the "fowls of the air" in general are mentioned, as they are here in the Cambridge copy of Beza's; but in others, "the ravens" in particular, they being fowls of very little worth, and disregarded by men, and odious to them, as well as unclean by the law; and yet these are taken care of by God. The Arabic version reads, "the young ravens"; and these are which are said to cry unto God, who provides food for them, and gives it to them,
Job 38:41
for they neither sow nor reap, which neither have storehouse nor barn; and yet they are provided for, and therefore, why should men, and especially God's own people, distrust his providence over them, when they both sow and reap, have the seedtime, and harvest in the appointed seasons: they cast their seed into the earth, and it springs up and brings forth much fruit, which they reap when ripe, and gather into their barns and storehouses, from whence they are supplied till another season returns; wherefore they have no reason to distress themselves, seeing, though this is not the case of ravens, yet
God feedeth them; their young ones, as the above places show. Jerom says {l}, that it is affirmed by some philosophers, that they live upon dew. The Jews {m} have a notion, that the old ravens being cruel to their young, and hating them, the Lord has pity on them, and prepares flies, or worms for them, which arise out of their dung, and enter into their mouths, and they them. One of their commentators says {n}, when the young ones are hatched they are white, and the old ones leave them, not taking them for their own, and therefore bring them no food, and then they cry to God; and this is mentioned by some Christian writers, but not sufficiently confirmed: and another of them observes {o}, that the philosophers of the Gentiles say, that the ravens leave their young as soon as they are hatched; but what Aristotle {p}, Pliny {q}, and Aelianus {r} affirm of these creatures is, that as soon as they are able to fly they turn them out of their nests, and even drive them out of the country where they are; when, as it is said in Job, "they wander for lack of meat, and cry unto God, who gives it to them": and since this is the case, and the providence of God is so much concerned for such worthless creatures, the people of God, and disciples of Christ, ought by no means to distrust it: for as it follows,
how much more are ye better than the fowls: or "than these", as the Vulgate Latin version reads; that is than these ravens, or any other fowls whatever; See Gill on "Mt 6:26".
{k} T. Bab. Cholin, fol. 63. 1. {l} Comment. in Job xxxviii. 41. & in Psal. cxlvii. 9. {m} Jarchi in Job xxxviii. 41. & in Psal. cxlvii. 9. & Kimchi in lb. {n} Kimchi ib. Vid. T. Bab. Cetubot, fol. 49. 2. & Gloss. in ib. {o} Aben Ezra in Psal. cxivii. 9. {p} Hist. Animal. l. 9. c. 31. {q} Nat. Hist. l. 10. c. 12. {r} De Animal. Natura, l. 2. c. 49.
Luke 12:25
Ver. 25. And which of you with taking thought,.... In an anxious and distressing manner, for food and raiment, in order to preserve and continue life,
add to his stature one cubit? The Persic version reads, "to his stature and height", as if this referred to the height of stature; whereas it seems rather to regard the age of a man, and the continuance of his life; See Gill on "Mt 6:27".
Luke 12:26
Ver. 26. If ye then be not able to do that which is least,.... As to make the smallest addition to a man's stature, or rather to add one moment to his days:
why take ye thought for the rest? which are much greater, as to preserve the body in its whole bulk, and all its parts, or for the feeding and clothing of it, or rather for the continuation and preservation of life to any length of time; for if it cannot be by all a man's care and solicitude lengthened out one moment longer than is the pleasure of God, how should it be by such anxiety continued for months and years?
Luke 12:27
Ver. 27. Consider the lilies how they grow,.... Some copies read, "the lilies of the field", as in Mt 6:28 The Persic version renders the word, "the roses and lilies of the field": and the Arabic version, the "flowers"; any flowers of the field; for what is afterwards said, is true of any of them, but particularly of the lilies: now, as the former instance of God's feeding the ravens is designed to remove all anxious and distressing thoughts about food for the body; this is mentioned to take off every thing of that kind with respect to clothing for it; wherefore, in Matthew, these words are premised to it, "and why take ye thought for raiment?" there will be no need of it, when it considered how the lilies, or tulips, or any other flowers grow up out of the earth, and in what a fine beautiful dress they appear, without any care or labour of their own, and even without the care and management of a gardener; for flowers of the field are here meant:
they toil not, they spin not; they neither labour as men do, in sowing flax, and dressing it, or in combing of wool, or in spinning of either:
and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. The Ethiopic version renders it, "in the whole time of his glory"; throughout his glorious reign, at any time; whenever upon any extraordinary occasion he was dressed out in the finest manner, yet even then a lily outdid him; its glory being natural to it, whereas his, at best, was but artificial, and an imitation of nature; See Gill on "Mt 6:29".
Luke 12:28
Ver. 28. If then God so clothe the grass,.... lilies and tulips; for they are no other than grass, weak, frail, fading, short lived flowers, which have all their gaiety and beauty from the great Creator of them:
which is today in the field, and tomorrow is cast into the oven: the grass is one day in the field, in all its verdure, glory, and beauty; and being cut down before evening, the next day it is withered and dried, and made fit to put into an oven, or under a furnace to heat them with:
how much more will he clothe you, O ye of little faith? The Persic version renders the words, "how much more excellent are ye than that, O ye of little faith?" they are more excellent in their nature, and of a longer duration, and are designed for greater ends and purposes; and therefore if God clothes the one in such a manner as he does, how much more will he not clothe the other? and such who are distrustful and diffident in this matter, may well be called men of little faith; See Gill on "Mt 6:30".
Luke 12:29
Ver. 29. And seek not what ye shall eat, or what ye shall drink,.... That is, in an anxious and distressing manner, with a tormenting and vexatious care; otherwise food is to be both asked of God every day, and to be sought for and after in the use of proper means:
neither be ye of doubtful minds; questioning and distrusting that ye shall have any thing to eat or drink: be not fickle, unstable, and inconstant, and wandering in your thoughts about these things, like the meteors in the air, which are carried about here and there; let not your minds be disturbed and distracted about them; or be anxiously solicitous for them; See Gill on "Mt 6:31".
Luke 12:30
Ver. 30. For all these things do the nations of the world seek after,.... That is, the Gentiles, as in Mt 6:32 who are frequently, in the Jewish writings, called, in distinction from the Jews, Mlweh twmwa, "the nations of the world" {s}. This is an argument used to dissuade from an immediate and anxious concern for food and raiment, because it is Heathenish, and therefore very unbecoming the disciples and followers of Christ: it need not be wondered at in those that know not God, and do not acknowledge his providence, and are strangers to his covenant and promises; but must be very unsuitable to the characters of such who know that godliness has the promise of this life, and of that which is to come:
and your Father knoweth that ye have need of these things; and therefore it is needless to be so anxious about them: the Persic version reads, "all these things", and so some copies; that is, meat, drink, and clothing, all the necessaries of life;
See Gill on "Mt 6:32".
{s} Vid. T. Bab. Gittin, fol. 28. 2. & 29.
Luke 12:31
Ver. 31. But rather seek ye the kingdom of God,.... The Vulgate Latin version adds, "first", as also, "and his righteousness", as in Mt 6:33 and the Ethiopic version reads, "seek his kingdom and righteousness" meaning either the grace of God, which is not meat and drink, but righteousness, peace and joy in the Holy Ghost,
Ro 14:17 or the heavenly glory; unless the Gospel, and the dispensation of it, which is the Messiah's kingdom, and which was then just ushering in, should rather be intended.
And all these things shall be added unto you; food and raiment, which are as much as can be enjoyed; and godliness with these, and contentment with them, is great gain; See Gill on "Mt 6:33".
Luke 12:32
Ver. 32. Fear not little flock,.... these words are particularly directed to the immediate apostles and disciples of Christ; but are true of all the saints in all ages of time, who are compared to a "flock of sheep", being separated from the rest of the world in election, redemption, and the effectual calling, and being folded together in a Gospel church state; and also for their patience, meekness, humility, and harmlessness: these are a "little" flock; few in number, when compared with the wicked of the world; and mean and despicable in the account of men; and little in their own eyes: these are subject to many "fears"; some relate to their outward state, and condition, as that they shall want food and raiment, and not have the necessaries of life; which seems to be in the first place here intended, as appears from the context: and some regard their spiritual and eternal estate, as lest they should have no interest in the love of God, and in the covenant, in the blessings and promises of his grace; lest they should not belong to Christ; or the good work of grace should not be begun in them; or that they should not persevere to the end, and should at last miscarry of eternal life and happiness: and these fears arise from a body of sin, from the temptations of Satan, the hidings of God's face, and the prevalence of unbelief; for they have no true reason for them: God is on their side, and will not leave, nor forsake them, nor shall they want any good thing Christ is their shepherd, and he has bought them, with his own blood, and will lose none of them; and therefore they need not fear being taken care of both in soul and body, for time and eternity: and especially when what follows is considered,
for it is your Father's good pleasure to give you the kingdom; not only the Gospel, and the knowledge of the mysteries of it; nor the Gospel church state, and a right to all its ordinances; nor only the kingdom of grace, which cannot be moved; but the kingdom of glory: and which is a gift unto them, not obtained by any deserts or works of theirs; nor is their right unto, and enjoyment of it depending upon any such thing: and it their Father's gift, who is so by adopting grace, and through Christ Jesus their Lord; and which he gives according to his sovereign will and pleasure, and with a good will, delighting in them, and rejoicing over them to do them good, both here and hereafter: so that they may depend upon every good thing needful for them both in this world, and in the world to come; nor should they indulge anxious cares, or slavish fears.
Luke 12:33
Ver. 33. Sell that ye have, and give alms,.... Since they had a kingdom bequeathed them by their heavenly Father, they should be so far from indulging an anxious care about food and raiment, that when there was a call in providence for it, and rather than the poor should go without a supply, it became them to sell their houses and lands, and whatever possessions they had, and relieve them; and so they did not long after; for some of those who sold their estates, and brought the money to the apostles, Ac 4:34, might be now present; and the more readily and cheerfully do what they did, remembering these words of Christ:
provide yourselves bags which wax not old; as do the bags of misers: their bag is, bwqn rwru, "a bag pierced through", or that has a hole in it, which lets the money out as it is put in, Hag 1:6 and which the Targum renders by, atraml, "for a curse"; as money hoarded up in bags by covetous persons generally is: Christ would have his followers put their money up in other bags; not in such which rot through age, or are worn out, and are full of holes through use; but into the hands and bellies of the poor, the fruit and reward of which will always abide;
a treasure in the heavens that faileth not: whereas treasure on earth does, being either taken away from the possessors of it by various ways, or they from that:
where no thief approacheth; can come near to steal it away, which is often the case here on earth:
neither moth corrupteth; as it does the best of garments, wore by men: but the robes of glory and immortality can never be corrupted:
See Gill on "Mt 6:20".
Luke 12:34
Ver. 34. For where your treasure is,.... Whether in heaven, or in earth, there will your heart be also: the heart is always set upon the treasure, and as is a man's treasure, such is his heart, that is, set upon it; if his treasure is only here, and he has not the true riches, his heart is only earthly and carnal; but if his treasure is heavenly, his heart and conversation will be in heaven;
See Gill on "Mt 6:21".
Luke 12:35
Ver. 35. Let your loins be girded about,.... With the girdle of truth, Eph 6:14 keeping close to the doctrines of the Gospel, abiding faithfully by them, even unto death: the allusion is either to the eating of the first passover, Ex 12:11 or rather to servants, who, in these eastern countries, wore long garments; and therefore, when in business, used to gather them up, and gird them about them, that they might perform their service with greater strength, more ease, quicker dispatch, and less hinderance: the phrase denotes readiness for business:
and your lights burning. The Vulgate Latin version adds, "in your hands"; meaning torches that were held in the hand: and may design either the Scriptures of truth, which were to be a light or lamp unto them, guiding and directing them in the ministration of the Gospel; or the lamps of profession, which should be kept clear and bright, and good works, becoming them, that should so shine before men, that all may see them, and glorify God. The allusion is to persons waiting at a wedding in the night, with torches and flambeaus in their hands.
Luke 12:36
Ver. 36. And ye yourselves like unto men that wait for their Lord,.... Who either was at a wedding, or was the bridegroom himself; so be ye in a readiness, waiting for the coming of Christ, the bridegroom of the church:
when he will return from the wedding, The Syriac version renders it, "from the house of feasting"; from any entertainment, or from the marriage feast, or rather the marriage itself, to the bride chamber: so when Christ has, by the preaching of the Gospel, and the power of his grace, espoused all his elect, he will descend from heaven, and take them to himself; they shall then be called to the marriage supper of the Lamb, and enter with him into the nuptial chamber, and be for ever with him:
that when he cometh and knocketh, they may open to him immediately; and let him in without any delay, as soon as ever he comes to the door; and at the first knock, open it to him at once, having light, and being in a posture of readiness, and in constant expectation of him: so such who have believed in Christ, and have been faithful to his cause and interest, and have held fast the profession of their faith without wavering, when Christ shall either come and knock at their doors by death, or shall come to judgment, and sound the alarm of it, they shall be ready to obey the summons with the greatest cheerfulness, and meet him with the utmost pleasure.
Luke 12:37
Ver. 37. Blessed are those servants whom the Lord,.... The Syriac, Arabic, and Ethiopic versions read, "their Lord", the master of them, or the Lord Jesus Christ:
when he cometh shall find watching: for him, and not asleep. The Ethiopic version reads, "so doing, and watching"; girding up their loins, trimming their lamps, and waiting for their Lord's coming: such servants are happy, they will appear to be in the favour of their master, who will take notice of them and show some marks of respect to them; as Christ will to all his good and faithful servants, whenever he comes, whether at death, or at judgment; and who will be happy then, being found so doing, and found in him:
verily I say unto you that he shall gird himself; not that Christ shall really do this, or appear in the form of a servant; but that he shall readily, cheerfully, and at once introduce his servants into his joy, and make them partakers of all the glories of the other world:
and make them to sit down to meat; at his table in his kingdom; see Mt 8:11
and will come forth and serve them; with food, yea, will feed them himself, and lead them to fountains of living water, Re 7:17 The Arabic version renders it, "he shall stand to minister unto them": the phrase is expressive of the posture of a servant; who, as Dr. Lightfoot observes, is Klwh, "walking", and who goes round about the table, whilst others sit {t}: some think there is allusion in the words to a custom used at some feasts, particularly at the feasts in honour of Saturn, in which servants changed clothes with their masters, and sat at their tables, and their masters served them {u}
{t} Jarchi in T. Bab. Bava Bathra, fol. 77. 2. {u} Vide Lipsii Saturnal. l. 1. c. 2. p. 6.
Luke 12:38
Ver. 38. And if he shall come in the second watch,.... Of the night, that is, after nine o'clock, or any time between nine or twelve; for the second watch was from nine o'clock till twelve; and this was coming early from an entertainment, or a wedding, which were commonly kept in the night, and late;
or come in the third watch, or after twelve o'clock, or any time between twelve and three; for the third watch was from twelve o'clock to three, which was late; See Gill on "Mt 14:25" The Persic version reads, "in the second, or third part of the night"; and the Ethiopic version, "in the second or third hour of the night";
and find them so. The Arabic version adds, "doing"; as above described, with their loins girt, lights burning, and they watching for their Lord's coming:
blessed are those servants; since they shall be used and treated as before related.
Luke 12:39
Ver. 39. And this know,.... The Ethiopic version reads, "this only know"; only take notice of this one thing, and it may be of some use to direct you in your conduct how to behave during the absence of your Lord, until the time he shall come again:
that if the good man of the house had known what hour the thief would come; that is, if the owner, or master of the house, whose the goods in the house are, could by any means know what time of the night the thief would come to break into his house, in order to plunder it, and carry off his goods:
he would have watched; either he himself in person, or he would have set a watch about his house, or in it:
and not have suffered his house to be broken through; either the door to be broken up, or the wall to be dug through, but by a guard about it, or within it, would have prevented such a design. And so in like manner, could it be known in what time Christ would come, either to the destruction of Jerusalem, or at death, or to judgment, every thoughtful, prudent man that should know it, would be upon his guard, that he might not be surprised with it; and though the precise time could not be known, yet inasmuch as the thing itself is certain, it became all the servants of Christ to be watching for it;
See Gill on "Mt 24:43".
Luke 12:40
Ver. 40. Be ye therefore ready also,.... Not habitually, but actually, in the exercise of grace, and the discharge of duty, with loins girt, and lights burning. This may be understood either of a readiness to meet the Lord in the way of his judgments, and particularly the destruction of Jerusalem, which was to be in a few years; or of a preparation for death, and the last judgment, which lies in the righteousness of Christ imputed, and his grace imparted: and to have a comfortable view of the one, and a gracious experience of the other, as they will engage to the performance of good works, to which such are ready; so they make meet for the coming of Christ, be it in what way, and whensoever it will: and the rather, a concern should be had for such a preparation, because of the following reason,
for the son of man cometh at an hour when ye think not; in either of the above ways; See Gill on "Mt 24:44".
Luke 12:41
Ver. 41. Then Peter said unto him, Lord,.... The Syriac, Persic, and Ethiopic versions read, "our Lord":
speakest thou this parable: of the master at the wedding, and his servants waiting for him, or of the housekeeper watching that his house be not broken up, or both:
unto us, or unto all? Peter was in doubt whether the above discourse was peculiarly directed to them, the apostles, as containing special instructions to them in the discharge of the ministerial work; or whether it was designed for all his disciples and followers, both in the present age, and in time to come, to the end of the world.
Luke 12:42
Ver. 42. And the Lord said, who then is that faithful and wise steward,.... Christ does not directly, and in express words, answer to Peter's question, but suggests, that though he intended it as a caution to all his people, and in it spoke to them all to be upon their watch and guard, Mr 13:37 yet that he had a special regard to them, his apostles, and succeeding ministers of the Gospel, whose characters, office, work, dignity, and honour, are here described. Such are stewards in Christ's family, they are entrusted with the stores and provisions of his house, and "faithfulness" and "wisdom" are requisite in them; the one, that they do not corrupt and adulterate the word of God, and mix it with human doctrines, but that they deliver it out pure and sincere as it is; and the other, that they may rightly divide it, and wisely distribute it:
whom his Lord shall make ruler over his household: Christ's "household", or family, is his church, over which the ministers of the Gospel are appointed "rulers", to govern the house according to the laws of Christ, and keep every thing in good decorum and order; and particularly their work, and which agrees to their character as stewards is,
to give them their portion of meat in due season: in doing which they answer the characters of faithful and wise stewards: they are faithful who give out the whole portion allotted, without adulterating it, or keeping back any part of it; and they are wise, who deliver it to them in proper time and season. The word translated "portion of meat", is only used in this place, and is rendered in the Vulgate Latin version, "a measure of wheat"; but it may be applied to any food in general, and an allotment of it; and signifies such a portion as was given to servants for one month, or rather every day; and may signify that portion of the word of God, and the interpretation of it, which is to be given forth every Lord's day to his people, suitable to their condition, cases, and circumstances. The Septuagint translators use the verb in Ge 47:12 who render the text thus, "and Joseph, esitometrei, measured out to his father", and to "his brethren, and to all the house of father, wheat", or bread, "according to their persons", i.e. the number of them: to which passage there may be some reference here; at least it serves to illustrate this; See Gill on "Mt 24:45".
Luke 12:43
Ver. 43. Blessed is that servant,.... Who is faithful and wise, rules well, and discharges his trust with integrity, and disposes of the provisions of the house, in his hands, with great discretion and prudence:
whom his Lord, when he cometh; to take vengeance on the wicked Jews, or by death, or at judgment:
shall find so doing; behaving as a good ruler, and as a wise and faithful steward.
Luke 12:44
Ver. 44. Of a truth I say unto you,.... This, with Christ, was a strong way of asserting the truth of any thing; and the sense is, you may assure yourselves of it, this will certainly be the happy case of such servant:
that he will make him ruler over all that he hath; as Joseph was made by Pharaoh. Such an one shall reign with Christ on earth a thousand years, and then in heaven with him to all eternity, where he shall enjoy all things; See Gill on "Mt 24:47"
Luke 12:45
Ver. 45. But and if that servant say in his heart,.... Not the same servant before spoken of as a wise and faithful steward, that gives to all in the family the portion of meat in due season, and shall be found doing, and be made ruler over his master's goods but another, who also, as he, is made by his Lord ruler over his household, and is in a like post, and in the same office, but is an "evil servant", as Matthew calls him, to distinguish him from the other; and so the Arabic and Ethiopic versions read here:
my Lord delayeth his coming; though a wicked servant, he calls Christ his Lord; but it is not saying Lord, Lord, that will be of any avail, but doing the will of God, by believing in Christ, and obeying his commands: he had a notion of the coming of Christ, though he did not desire it; and because he tarried longer than was expected, supposed him to be slack concerning his promise, and began to think, and hope, and at length to believe, that he would not come at all, and therefore gave himself up to a wicked and licentious way of living:
and shall begin to beat the menservants and maidens; to persecute the ministers of the Gospel, and the true disciples of Christ, the undefiled virgins, that follow the Lamb whithersoever he goes:
and to eat, and drink, and to be drunken: to live a voluptuous and sensual life, to give himself up to intemperance and debauchery: and, generally speaking, as professors of religion, when they turn apostates, are the most violent persecutors of the saints; so such persecutors of Christ's, faithful followers are commonly drunkards and debauchees; See Gill on "Mt 24:48",
See Gill on "Mt 24:49".
Luke 12:46
Ver. 46. The Lord of that servant will come in a day when he looketh not for him,.... For, not coming as was expected, he gives over looking, and concludes he will not come at all; in which he will find himself mistaken, for he will come in the very day which is appointed, though men know not of it, and do not look for it:
and at an hour when he is not aware; for as neither the day, nor hour of Christ's coming are known to any man, it becomes men to look for it every day and hour, lest it come upon them unawares; as it will, on such evil servants before described, with whom it will go ill, as follows:
and will cut him in sunder, and appoint him his portion with unbelievers; whose portion is the lake which burns with fire and brimstone, which is the second death, Re 21:8 and by these are meant, not only the Heathens, who never heard of Christ; nor the Jews only, who disbelieved the Messiah, and rejected him when he came; but all deists and atheists, who deny revelation; even all unbelievers of, and scoffers at the coming of Christ, and who put away the evil day far from them; compare with this Job 20:29,
See Gill on "Mt 24:51".
Luke 12:47
Ver. 47. And that servant which knew his Lord's will,.... Not his secret, but his revealed will; the will of God, which lies in the declarations of his grace and mercy in the Gospel, and in the commands and ordinances expressed in his word; and which are the good, perfect, and acceptable will of God; the knowledge of which is necessary, in order to practice: and where there is a spiritual and saving knowledge, there will be practice: but there may be knowledge, where there is no practice, and which was the case here: Christ here distinguishes between wicked servants, some being knowing, and others ignorant; and accordingly the aggravations of their guilt are more or less:
and prepared not himself; so the Arabic and Ethiopic versions supply, but the Syriac version, "for him", that is, for his Lord: but it may as well be read as in the Vulgate Latin, without any supplement, "and prepared not"; he took no thought nor care about doing it; there is no preparation, readiness, nor disposition, in a natural man, to the will of God: no man is prepared or ready to do it, but he that is regenerated, or is made a new creature; who has the laws of God written on his heart, and who has the Spirit of God put within him, to cause him to keep them; and who has faith in Christ, and strength from him to observe them; but there may be knowledge, where such a preparation is wanting; persons may know much, and profess to know more, and in works deny all, and be to every good work, unfit, disobedient, and reprobate: this clause is left out in the Persic version:
neither did according to his will; the will of God is done aright, when what is done, is done according to the command of God, in the strength of Christ, from love to him, in the exercise of faith on him, and with a view to his glory, and without any dependence on what is done; but there may be knowledge, without any thing of this: the words, "neither did", are wanting in the Syriac version: and such a man that has knowledge without practice,
shall be beaten with many stripes; alluding to the law of the Jews, by which a wicked man was to be punished, by beating him with stripes, not exceeding, forty, according to the nature of his fault,
De 25:2 and here it signifies, that persons who have light and knowledge, and the means thereof, and act not according to them, shall be punished with the greatest severity, and endure the greatest degree of torments in hell; see Mt 11:21
Luke 12:48
Ver. 48. But he that knew not,.... His Lord's will; either not having the means of knowing it, as the Heathens; or through neglect of them, not attending to them, and making use of them, which is the case of many, where the Gospel revelation is:
and did commit things worthy of stripes; or punishment; as the Gentiles, by sinning against the law, and light of nature; and those who might have the advantage of a divine revelation, but neglect it: the Septuagint in De 25:2 have the same phrase as here,
axiov plhgwn, "worthy of stripes":
shall be beaten with few stripes; their punishment shall be less, and it shall be more tolerable for them in the day of judgment, than for knowing professors. The Jews did not always inflict forty stripes, or forty save one, upon delinquents; but according to their crimes, and as they were able to bear them, more or fewer: so it is said {w},
"when they judge a sinner, how many (stripes) he can bear, they do not reckon, but by stripes that are fit to be trebled: if they judge he is able to bear "twenty", they do not order that he be beaten with twenty one, that so they may be trebled, but that he be beaten with "eighteen": if they condemn him to receive forty, and after he is begun to be beaten, they observe him to be weak, and they say he cannot bear any more than these "nine", or "twelve", with which he has been beaten, lo, he is free; if they condemn him to receive "twelve", and after that he is beaten, they see that he is strong and able to bear more, lo, he is free, and he is not to be beaten any more, upon that estimation: if they condemn him today that he is to be beaten with "twelve" (stripes), and they do not beat him till tomorrow, and lo, tomorrow he is able to bear eighteen, they do not beat him but with twelve.''
And elsewhere the rule is {x},
"he that commits a sin, in which there are two negative (commands broken) if they pronounce but one sentence, he is beaten and is free; but if not (i.e. if more than one) he is beaten, and when he is healed, he is beaten again.''
For unto whomsoever much is given, of him shall, much be required: the more knowledge a man has, the more practice is expected from him; and the greater his gifts are, the more useful he ought to be, and diligent in the improvement of them:
and to whom men have committed much, or to whom much is committed, of him they will ask the more; not more than what was committed to him, but more than from him, who has less committed to him; in proportion to what a man is entrusted with, the greater increase and improvement it is expected he should make.
{w} Maimon. Hilchot Sanhedrin, c. 17. sect. 2, 3. {x} Misn. Maccot, c. 3. sect. 11.
Luke 12:49
Ver. 49. I am come to send fire on the earth,.... Meaning either the Gospel, which is as fire, that gives both light and heat, warms the hearts of God's people, and causes them to burn within them; though very distressing and torturing to wicked men; so the word of God is compared to fire, in Jer 20:9. Or else zeal for it, and which would be opposed with sharp contentions by others; or rather persecution for the sake of the Gospel, called sometimes the fiery trial; which tries men, as gold is tried in the fire, what they are, and what their principles and profession be; unless the Holy Ghost, and baptizing with him, and with fire, should be meant; since Christ in the next verse, speaks of the baptism of his sufferings, which that was to follow:
and what will I? what shall I say concerning this fire? what shall I wish and pray for? what would be pleasing and agreeable to me? even this,
if it be already kindled; or "that it were already kindled", or "O that it were already kindled"; meaning either that the Gospel was warmly preached by his disciples, and zealously defended by them, as it was after his death and resurrection; or that hot persecution was raised against it which was now beginning, since the advantage of it would be far greater than the evil in it: or that the Holy Ghost was come down in cloven tongues, like as of fire.
Luke 12:50
Ver. 50. But I have a baptism to be baptized with,.... Not water baptism, for he had been baptized with that already; nor the baptism of the Spirit, which he had also received without measure; though the Ethiopic version reads it actively, "with which I shall baptize", referring doubtless to that; but the baptism of his sufferings is meant, which are compared to a baptism, because of the largeness and abundance of them; he was as it were immersed, or plunged into them; and which almost all interpreters observe on the text, and by which they confess the true import and primary signification of the word used; as in baptism, performed by immersion, the person is plunged into water, is covered with it, and continues awhile under it, and then is raised out of it, and which being once done, is done no more; so the sufferings of Christ were so many and large, that he was as it were covered with them, and he continued under them for a time, and under the power of death and the grave, when being raised from thence, he dies no more, death hath no more dominion over him. This baptism he "had", there was a necessity of his being baptized with it, on his Father's account; it was his will, his decree, and the command he enjoined him as Mediator; it was the portion he allotted him, and the cup he gave unto him: and on his own part, he obliged himself unto it, in the counsel and covenant of peace; for this purpose he came into this world, and had substituted himself in the room and stead of his people; and it was necessary on their part, for their sins could not be atoned for without sufferings, nor without the sufferings of Christ; moreover, the promises and prophecies of the Old Testament concerning them, made them necessary:
and how am I straitened until it be accomplished: these words express both the trouble and distress Christ was in, at the apprehension of his sufferings as man; which were like to the distress of persons, closely besieged by an enemy; or rather of a woman, whose time of travail draws nigh, when she dreads it, and yet longs to have it over: and likewise they signify, his restless desire to have them accomplished; not that he desired that Judas should betray him, or the Jews crucify him, as these were sins of theirs; nor merely his sufferings as such; but that thereby the justice of God might be satisfied, the law might be fulfilled, and the salvation of his people be obtained: and this eager desire of his, he had shown in various instances, and did show afterwards; as in his ready compliance with his Father's proposal in eternity; in his frequent appearances in human form before his incarnation; in sending one message after another, to give notice of his coming; in his willingness to be about his Father's business, as soon as possible; in rebuking Peter, when he would have dissuaded him from all thoughts of suffering: in going to Jerusalem on his own accord, in order to suffer there; in his earnest wish to eat the last passover with his disciples; in the joy that possessed him, when Judas was gone out, in order to betray him; in stopping in the midst of his sermon, lest he should overrun, or outslip the time of meeting him in the garden,
Joh 14:30 in his going thither, and willingly surrendering himself up into the hands of his enemies; and in cheerfully laying down his life: all which arose from the entire love he had for the persons he died for; and because it was his Father's will, and his glory was concerned herein, and his own glory also was advanced thereby; moreover, his death was the life of others, and the work required haste.
Luke 12:51
Ver 51. Suppose ye that I am come to give peace on earth?.... To set up a temporal kingdom, in great pomp, and outward peace and tranquility? Christ came to make peace with God for men, and to give the Gospel of peace, and spiritual and eternal peace to men; but not external peace, especially that, which is not consistent with the preservation of truth:
I tell you, nay; whatever suppositions you have made, or whatever notions you have entertained, I solemnly affirm, and you may depend upon it, I am not come into the world on any such account, as to establish outward peace among men;
but rather division; so he calls the Gospel, which in Matthew is styled a "sword"; and the Ethiopic version seems to have read both here, since it renders it, "but a sword that I may divide": the Gospel is the sword of the Spirit, which divides asunder soul and Spirit, and separates a man from his former principles and practices; and sets men apart from one another, even the nearest relations, at the greatest distance; and is, through the sin of man, the occasion of great contention, discord, and division.
Luke 12:52
Ver. 52. For from henceforth there shall be five in one house,.... Which are the five following, mentioned in the next verse; the father and the son, the mother and the daughter, and her daughter-in-law, or son's wife; for the mother and mother-in-law are one and the same person, only standing in different relations; as a mother to her own daughter, and a mother-in-law to her son's wife, or to her husband's daughter by his first wife; though the former best answers to the word used: now from the time of Christ's saying these words, or quickly after this, immediately upon his baptism of sufferings, or soon after his death, when the Gospel should be preached more publicly and extensively, this should be the effect of it; that supposing a family consisting of the above number, they should be
divided from one another, in the following manner:
three against two, and two against three; three that did not believe in Christ, against two that did believe in him; or two that did not believe, against three that did; or three that did, against two that did not; or two that did, against three that did not. The Ethiopic version reads, "two shall be separated from three, and one shall be separated from two".
Luke 12:53
Ver. 53. The father shall be divided against the.... Shall oppose him, differ with him, and be alienated from him, and so the other relations as follow; See Gill on "Mt 10:35",
See Gill on "Mt 10:36".
Luke 12:54
Ver. 54. And he said also to the people,.... For what Christ had before said, were chiefly, if not solely, directed to his disciples; but now he turned himself to the innumerable multitude that were about him, and particularly addressed himself to the Scribes and Pharisees that were among them:
when ye see a cloud rise out of the west; the watery vapours being attracted by the heat of the sun, out of the Mediterranean Sea, which lies west of the land of Judea, and formed into a cloud, and drove by the wind:
straightway ye say there comes a shower; as soon as it is seen, it is presently concluded and affirmed, that a very heavy shower will soon fall, it having been frequently observed so to do, when this has been the case:
and so it is; for the most part, there commonly follows a large shower on such an appearance, and they were seldom mistaken in their conclusions.
Luke 12:55
Ver. 55. And when ye see the south wind blow,.... From the hot countries of Egypt, Ethiopia, and Arabia, which lay south of Judea:
ye say there will be heat; or hot sultry weather, scorching heat, which such a wind brings with it:
and it cometh to pass; generally speaking, as is asserted.
Luke 12:56
Ver. 56. Ye hypocrites,.... A word often used of the Scribes and Pharisees, and which suggests, that there were such in company, to whom Christ more especially directs his discourse; and this may be the rather thought, since much the like things are said by him to the Pharisees, with the Sadducees, in Mt 16:1 and the same appellation is given them there, as here:
ye can discern the face of the sky, and of the earth; from the appearance of the sky, they could tell how it would be with the earth, and the inhabitants of it, whether they should have dry or wet weather, heat or cold:
but how is it that ye do not discern this time? that this is the time of the Messiah's coming, and that it is the accepted time, and day of salvation, if ye receive him, and believe in him; and a time of vengeance, if ye reject him: this might have been discerned by the prophecies of the Old Testament, which fix the characters of the Messiah, and the time of his coming; and describe the manners of the men of that generation, in which he should come: and point out both their happiness and their ruin; as also by the doctrines they heard Christ preach, and especially by the miracles which were wrought by him, it might have been known he was come.
Luke 12:57
Ver. 57. Yea, and why even of yourselves,.... From their own observation, as in discerning the signs of the weather; in a rational way, by the light of reason, and according to the dictates of their own consciences; by what they themselves saw and heard; by the signs and wonders which were done, they might have concluded, that now was the time of the Messiah's coming; and that he was come, and that Jesus of Nazareth was he: this was as easy, by observation, to be discerned, as the face of the sky was; even of themselves, without any hints or directions from others:
judge ye not what is right? or "truth", as the Syriac and Persic versions render it; concerning the present time, the coming of the Messiah, and the accomplishment of the promises and prophecies of the Old Testament in him: or why do ye not of yourselves judge, what is fit and right to be done between man and man, without going to law? and that, in cases which are plain and clear, the consequences of which may be as easily discerned, as what weather it will be by the signs in the heavens; to which sense the following words incline.
Luke 12:58
Ver. 58. When thou goest with thine adversary,.... The creditor, as the Persic version, and who is the prosecutor, that has commenced a suit of law against another, in order to obtain his right: for Christ is here speaking of a bad man, that will not pay his just debts, so that his creditor is obliged to prosecute him, and have him to the
magistrate; ruler, or prince; the Nasi, or prince of the sanhedrim, who sat as judge there: as thou art in the way; going along with the creditor, or prosecutor, to the court of judicature;
give diligence that thou mayest be delivered from him. The Persic version renders it, "give him the money"; and the Arabic version, "give what thou owest"; and the Syriac version, "give the gain"; or pay the interest, about which the dispute is, and so escape out of his hands; lest when the matter is brought into court, sentence should be given, to pay both interest and principal, with all costs and charges; or however, make up matters with him, satisfy him in some way or other, before things are brought to an extremity:
lest he hale thee to the judge; the same that is called the magistrate, or prince before, that sits chief upon the bench, hears and tries causes, and passes sentence:
and the judge deliver thee to the officer: who upon hearing the matter in difference, and giving the cause against the defendant, and for the prosecutor, delivers the debtor into the hands of a proper officer, in order to commit him to prison: the word rendered "officer", signifies an exactor of debts, or fines, and was one that obliged such as were cast, to do what the judge appointed to be done: in the Septuagint on Isa 3:12 it answers to an "oppressor"; and such men were wont to use rigour, to bring persons to the payment of their debts, or fines:
and the officer cast thee into prison; which he had power to do, when committed into his hands by the judge, in case the sentence pronounced was not immediately complied with; See Gill on "Mt 5:25".
Luke 12:59
Ver. 59. I tell thee,.... The Syriac version before these words, prefixes an "Amen", or "verily", for the sake of the stronger affirmation, which seems to be taken from Mt 5:26
thou shalt not depart thence; get out of prison:
till thou hast paid the very last mite: of the sum in debate, which was what the Jews call a "prutah", and that was the eighth part of an Italian farthing, and half a common farthing;
See Gill on "Mr 12:42": with this agrees what Mainonides says {y}, that
"when he that lends, requires what he has lent, though he is rich, and the borrower is distressed, and straitened for food, there is no mercy showed him in judgment, but his debt is, demanded of him, hnwrxa hjwrp de, "unto the last prutah, or mite".''
{y} Hilchot M. vah. c. 1. sect. 4.
John Gill's Exposition of the Entire Bible.
Luke 13:1
Ver. 1. There were present at that season,.... Among the innumerable multitude of people, Lu 12:1 that were then hearing the above discourses and sayings of Christ:
some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Ac 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus {z} relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews,
Nmdb Nmd bryew, "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus {a}. The Jews {b} have a notion, that
"in the age in which the son of David comes, Galilee shall be destroyed.''
Here was a great slaughter of the Galileans now, see Ac 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were.
{z} Antiqu. l. 18. c. 5. {a} T. Hieros. Succa, fol. 55. 2. Vid. Lightfoot Hor. in loc. {b} T. Bab. Sanhedrin, fol. 97. 1.
Luke 13:2
Ver. 2. And Jesus answering, said unto them,.... Neither approving, nor condemning Pilate's action; and though he allowed the Galileans to be sinners, which could not be denied, he does not bear hard upon them, but improves the instance for the conviction of his hearers, and in order to show them the necessity of repentance, and to bring them to it:
suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? such a supposition they seem to have made, by their speaking to Christ concerning this matter; and concluded from their violent and untimely deaths, that they had been notorious and uncommon sinners, and guilty of the most enormous crimes, which had brought upon them the just judgments of God: whereas this is not a rule of judging; oftentimes the best of men suffer exceedingly in this life; God's judgments are a great deep, and not to be fathomed by us, nor is it to be easily known, when any thing befalls persons in a way of judgment; there is nothing comes by chance, but every thing by the wise disposal of divine providence, to answer some end or another; nor are persons that are punished, either immediately by the hand of God, or by the civil magistrate, to be insulted, but rather to be pitied; besides, love and hatred, the characters and states of men, are not to be known by these effects in providence.
Luke 13:3
Ver. 3. I tell you, nay, &c,] They were not greater sinners than others of their neighbours, nor is it to be concluded from the bloody slaughter that was made of them; others might be much more deserving of such an end than they, who yet escaped it:
but except ye repent; of sin, and particularly of the disbelief of the Messiah:
ye shall likewise perish; or perish, in like manner, as these Galileans did: and so it came to pass in the destruction of Jerusalem, that great numbers of the unbelieving Jews, even three hundred thousand men were destroyed at the feast of passover {c}; and that for sedition, as these men very likely were.
{c} Vid. Joseph. de Bello Jud. l. 6. c. 11. & l. 7. c. 17. Euseb. l. 3. c. 5.
Luke 13:4
Ver. 4. Or those eighteen,.... Men; the Persic version reads, "those twelve"; but all copies, and other versions, agree in this number:
upon whom the tower in Siloam fell, and slew them; there was a pool near Jerusalem, called the Pool of Siloam, Joh 9:7 near, or over which, was a tower built, which fell down and killed eighteen men; very likely as they were purifying themselves in the pool, and so was a case very much like the other, and might be a very late one: and this Christ the rather observes, and puts them in mind of, that they might see that not Galileans only, whom they had in great contempt, but even inhabitants of Jerusalem, died violent deaths, and came to untimely ends; and yet, as not in the former case, so neither in this was it to be concluded from hence, that they were sinners of a greater size, or their state worse than that of other men:
think ye that they were sinners; or debtors; for as sins are called debts, Mt 6:12 so sinners are called debtors:
above all men that dwelt in Jerusalem? there might be, and doubtless there were, as great, or greater sinners, in that holy city, and among such that made great pretensions to religion and holiness, as they were.
Luke 13:5
Ver. 5. I tell you, nay,.... I affirm it, and you may depend upon it, they were not greater sinners than others: though such a melancholy accident befell them, not without the providence of God:
but except ye repent, ye shall all likewise perish; or perish in the same manner; that is, shall be buried under the ruins of the city and temple of Jerusalem, when one stone should not be left upon another; just as these eighteen men were buried under the ruins of the tower of Siloam, of which it was a pledge and emblem; and accordingly great numbers of them did perish in the temple, and were buried under the ruins of it {d}.
{d} Joseph. de Bello Jud. l. 6. c. 4.
Luke 13:6
Ver. 6. He spoke also this parable,.... That is, Jesus spake, as the Persic version expresses it, that which follows; and at the same time, and upon the above occasion; setting forth the patience of God towards the Jewish nation, their unfruitfulness, and the danger of their being destroyed, in case of non-amendment:
a certain man had a fig tree planted in his vineyard. This was not at all contrary to the law in De 22:9 "thou shalt not sow thy vineyard with divers seeds": for according to the Jewish canons {e},
"the prohibition on account of divers seeds in a vineyard, concerned divers sorts of corn, (as wheat, barley, &c.) and divers sorts of herbs only: but it was lawful to sow other sorts of seeds in a vineyard, and there is no need to say other trees.''
And there are cases put, and instances given, which express, or suppose fig trees, particularly, to have been planted in vineyards; for it is said {f},
"if a man carries a vine over part of a tree for meat, he may sow seed under the other part of it--it happened that R. Joshua went to R. Ishmael to Cephar Aziz, and he showed him a "vine", carried over, hnat huqm, "part of a fig tree".''
Again, more than once it is said in a parabolical way {g},
"this is like unto a king that has a paradise, or orchard planted, Mynpg lvw Mynat lv hrwv, "a row of fig trees, and of vines", and of pomegranates, and of apples, &c.''
By the "certain man" may be meant, either God the Father, who is sometimes called an husbandman; or rather the Lord Jesus Christ, who is truly man, as well as properly God; and "by his vineyard" may be meant, the Jewish nation; see Isa 5:1 which were his own nation and people, from whence he sprung, and to whom he was particularly sent, and among whom he had a special property; and may also be applied to the church of God in any age or nation, which is often compared to a vineyard, consisting of persons separated from the world, and planted with various plants, some fruitful, pleasant, profitable, and valuable, and are Christ's by his Father's gift, and his own purchase. And by "the fig tree planted" in it, may be principally meant the Scribes and Pharisees, and the generality of the Jewish people; who were plants, but not of Christ's Father's planting, and therefore to be cut down, or rooted up: and may be accommodated to professors of religion; some of which are true and real, and may be compared to the fig tree, because of its large and green leaves, expressive of their profession; and become fruitful, as they are, being filled with the fruits of the Spirit, of righteousness, and of grace; and because it puts forth its fruit before its leaves, as there should be the fruit of grace before a profession of faith is made. Others are only nominal professors; and are like a fig tree, of which sort was this in the parable, that has large leaves, but no fruit; make a large profession, but bring forth no fruit to the glory of God; and though they are planted in the house of God, yet not by God the Father, nor by Christ, only at best by ministers and churches hoping well of them, but mistaken in them:
and he came and sought fruit thereon, and found none. This, if understood of God the Father, designs his coming to the Jewish people by his servants and prophets, time after time, and at last by John the Baptist, and Jesus Christ, and his apostles, seeking and requiring fruits of holiness, righteousness, and judgment, but found instead thereof the wild grapes of wickedness, oppression, and violence: but if of Christ, which sense is rather to be chosen, it denotes his incarnation, or his coming into the world in human nature, and seeking by his ministry, the fruits of faith in himself, and repentance towards God among the people of the Jews, but found none; at least instances of faith in Israel were very rare, and few repented of their evil works; and hence he upbraided many with their impenitence and unbelief; see Mt 11:20.
{e} Maimon. Hilchot Celaim, c. 5. sect. 6. {f} Misn. Celaim, c. 6. sect. 4. {g} Vajikra Rabba, sect. 23. fol. 164. 3. Shirhashirim Rabba, fol. 9. 2.
Luke 13:7
Ver. 7. Then said he unto the dresser of the vineyard,.... If by the owner of the vineyard is meant God the Father, then by the dresser of the vineyard Jesus Christ is intended; but as he seems rather designed by the owner, the vinedresser, or "the gardeners", as the Persic version reads, in the plural number, may signify the ministers of the word, to whom Christ, who is Solomon's antitype, lets out his vineyard to dress and cultivate it, and to keep the fruit of it; see So 8:11,
behold, these three years I come seeking fruit on this fig tree, and find none; or "behold, there are three years since I came"; so read the Vulgate Latin and Persic versions, and Beza's most ancient copy. Some think Christ here refers to the three years of his public ministry, which he had now gone through among the Jews with little success; but he seems rather to allude to the nature of fig trees, which, if fruitful, bear in three years time; for even
xwv twnb, "a sort of white figs", which are the longest before they bring forth fruit to perfection, yet their fruit is ripe in three years time. These trees bear fruit once in three years; they bear fruit indeed every year, but their fruit does not come to maturity till after three years {i}; and this may be the reason why this number is fixed upon; for if such fig trees do not bring forth ripe fruit in three years time, there is little reason to expect any from them: and thus it was time after time with the Jewish nation; and so it is with carnal professors: hence it follows,
cut it down, why cumbereth it the ground? or "that it may not cumber"; or "render the ground useless", as read the Arabic version, and one of Beza's copies; for unfruitful trees suck up the juices of the earth, and draw away nourishment from other trees that are near them, and so make the earth barren, and not only hurt other trees, but stand in the way and place of fruitful ones; and therefore it is best to cut them down. So barren professors, as were the Jews, are not only useless and unprofitable themselves, being fruitless, but make churches barren, and stand in the way of others, who are stumbled by them; they are grieving to God, to Christ, and to the blessed Spirit, and are troublesome and burdensome to churches, ministers, and true believers: and the cutting them down may regard the judgment of God upon the nation of the Jews, which Christ would not have his apostles and ministers interpose for the averting of; or the excommunication of such worthless and hurtful professors out of the churches by them.
{i} T. Hieros. Sheviith, fol. 35. 4. Jarchi, Maimon. & Bartenora in Misn. Demai, c. 1. sect. 1. & Sheviith, c. 5. sect. 1.
Luke 13:8
Ver. 8. And he answering, said unto him, Lord,.... Which, if understood of God the Father, may intend the intercession of Christ with him, who not only intercedes for his elect, for those that are unconverted, that they may be converted; and for converted ones, for the carrying on of the work of sanctification; for fresh discoveries of pardoning grace; for consolation and support under trouble; for their final perseverance, and eternal glorification: but also for his enemies, for profane sinners, and for formal professors; for the sake of his own people among them, and for their preservation, and for the averting of divine judgments from them, at least as yet: and so the Jewish nation was spared for some time after this, though now deserving of immediate destruction. But rather, the intercession of the ministers of Christ, and other good men, may be here meant; who, as Abraham interceded for Sodom, and Moses and Aaron for Israel, so do they for a sinful nation, a barren and unfruitful church and people, and particular persons, that they may be spared, at least a little longer, as here:
let it alone this year also; have patience one year more, or a little while longer. The Ethiopic version renders it, "until the winter", that being a time for digging about, and dunging of trees, as follows,
till I shall dig about it, and dung it; these same phrases are used in the "Misna" {k},
"Nyrdemw Nylbzm, "they dung and dig" in gardens of cucumbers, and gourds, until the beginning of the year:''
upon which their commentators say {l}, that they carry dung into their gardens to moisten the earth, and dig about the roots of the trees, and lay them bare, and cover them again, and prune them, and smoke them to kill the worms. And by these phrases may be signified the various means Christ made use of by his own ministry, and by the ministry of his apostles, to make the Jews a fruitful people; and rather the means Christ's ministers make use of, as did the apostles with the Jews, to reach the cases of barren professors; as by "digging", striking at, and exposing some secret sin or sins, which are the root and source of their barrenness; showing them, that they have no root in Christ, nor the root of the matter in them; and declaring to them the insufficiency of a mere profession of religion to save them: and "dunging", which as it supposes want of heat, or coldness, which is the cause of barrenness, and signifies, that such professors are without spiritual life, and without spiritual heat, or real warmth of love to Christ, his truths, ordinances, and people, and discharge their duty in a cold and lifeless manner; so it may design the means they make use of to warm and fire them with zeal for God, and true religion; by preaching the soul quickening doctrines of the Gospel, and by laying before them the agreeableness of a becoming zeal, and the disagreeableness of a lukewarm spirit and disposition, an indolence and unconcern for the glory of God, and interest of Christ.
{k} Sheviith, c. 2. sect. 2. {l} Jarchi, Maimon. & Bartenora in ib.
Luke 13:9
Ver. 9. And if it bear fruit, well,.... If hereby barren professors, as the Jews, become fruitful, it is well, a good thing is done; it is well for themselves, they shall eat the fruit of their doings; it is well for the churches where they are, for good works are profitable to men; and it is well for the owner of the vineyard, and the dresser of it too, for when Christ has his fruit from his churches, his ministers have theirs also:
and if not, then
after that; "for the time to come", as the Vulgate Latin; or "year following", as the Persic version renders it:
thou shall cut it down; do with it as thou pleasest, nothing more will be said or pleaded in its behalf; full consent shall be given, and no more intercession used: any trees might not be cut down, only barren ones; there is a law in De 20:19 about cutting down trees, and which the Jews explain thus {m};
"they may not cut down trees for meat without the city, nor withhold from them the course of water, that so they may become dry; as it is said, "thou shall not destroy the trees"; and whoever cuts any down is to be beaten, and not in a siege only, but in any place: whoever cuts down a tree for meat, by way of destroying it, is to be beaten; but they may cut it down if it hurts other trees, or because it hurts in the field others, or because its price is dear; the law does not forbid, but by way of destroying. Every barren tree it is lawful to cut down, even though a man hath no need of it; and so a tree for meat, which does hurt, and does not produce but little fruit, and it is not worth while to labour about it, it is lawful to cut it down: and how much may an olive tree produce, and it may not be cut down? the fourth part of a "Kab" of olives; and a palm tree which yields a "Kab" of dates, may not be cut down.''
Much such a parable as this is formed by the Jews, upon Moses's intercession for the people of Israel {n}
"Says R. Abin, in the name of R. Simeon ben Josedech, a parable, to what is it like? to a king that hath an uncultivated field; he says to his gardener, go and manure it, and make it a vineyard: the gardener went and manured that field, and planted it a vineyard; the vineyard grew, and produced wine, and it turned to vinegar; when the king saw that the wine turned to vinegar, he said to the gardener, go, htwa Uwqw, "and cut it down", why should I seek after a vineyard that brings forth that which is sour? the gardener replied, my lord, the king, what expense hast thou been at with this vineyard before it was raised? and now thou seekest to cut it down; and shouldst thou say because its wine turns sour; the reason is, because it is young, therefore its wine turns sour, and it does not produce good wine: so when Israel did that work (of the golden calf), the holy blessed God sought to consume them; said Moses, Lord of the world, hast thou not brought them out of Egypt from a place of idolatry, and now they are young, or children, as it is said, Ho 11:1 wait a little for them, and go with them, and they will do good works in thy presence.''
{m} Maimon. Hilch. Melacim, c. 6. sect. 8, 9. {n} Shemot Rabba, sect. 43. fol. 141. 2.
Luke 13:10
Ver. 10. And he was teaching in one of the synagogues,.... That is Jesus, as the Syriac and Persic versions express it; which was his work, he being a teacher sent from God, and who took all opportunities of instructing men in the truths of the Gospel; this was done either in Galilee, or in Judea, in one of the synagogues of some city there, for in their larger cities there were more synagogues than one. In Jerusalem, we are told {o}, there were three hundred and ninety four synagogues; and other writers {p} increase their number, and say, there were four hundred and eighty: and it was
on the sabbath; which was now in force, and was religiously observed by Christ.
{o} T. Bab. Cetubot, fol. 105. 1. {p} Pesikta in Jarchi in Isa. i. 21. Shirhashirim Rabba, fol. 20. 3. Ecka Rabbati, fol. 37. 4.
Luke 13:11
Ver. 11. And behold there was a woman,.... In the synagogue, who, as infirm as she is hereafter described, got out to the place of worship; and which may be a rebuke to such, who, upon every trifling indisposition, keep at home, and excuse themselves from an attendance in the house of God:
which had a spirit of infirmity eighteen years; or a weakness that was brought upon her by an evil spirit, by Satan; as appears from Lu 13:16 who, by divine permission, had a power of inflicting diseases on mankind, as is evident from the case of Job; and so the Ethiopic version renders it, "whom a demon had made infirm": and this disorder had been of a long standing; she had laboured under it for the space of eighteen years, so that it was a known case, and had been given up as incurable, which made the following miracle the more illustrious and remarkable.
And was bowed together, and could in no wise lift up herself; or lift up her head, look up, or stand upright; it was a thing utterly impossible, which she could by no means do; her body was convulsed, and every part so contracted, that, as the Persic version renders it, "she could not stretch out a hand or foot".
Luke 13:12
Ver. 12. And when Jesus saw her,.... In the synagogue among the people, either whilst, or after he had done teaching:
he called her to him, to come nearer him, and said unto her; of his own accord, without being asked by the woman, or any other for her, out of great compassion to her, seeing her in this miserable condition, and knowing full well the nature, cause, and long continuance of her disorder:
woman, thou art loosed from thine infirmity; which had not only bowed her, but it had bound her, as if she had been bound with cords; but Christ by saying these words, with his hands laid upon her, burst her bonds asunder, dispossessed the evil spirit, and delivered her from her long affliction.
Luke 13:13
Ver. 13. And he laid his hands on her,.... As he spoke the above words, which he sometimes did when he healed diseases.
And immediately she was made straight; she lift up herself, stood upright, and her body, and all the parts of it were as straight as ever they had been, or as any were in the synagogue.
And glorified God; that is, "the woman" glorified God, as the Persic version expresses it; she was filled with thankfulness for the mercy, and gave God the glory of it. This woman was an emblem of a poor sinner held in the bonds of iniquity by Satan, and led captive by him at his will, who can by no means raise himself; nor is he able to lift up his head to heaven, or look upwards to Christ for deliverance; and yet attends upon the outward ministry, when Christ, in his own time, meets with him under it, and manifests his power and grace, breaks his bonds asunder, delivers him out of Satan's hands, and from the bondage of his own corruptions, sets him straight, and causes him to lift up his head, and look to him for life and salvation; and so puts a new song into his mouth, even praise to God, to whose free grace and favour he readily ascribes his deliverance.
Luke 13:14
Ver. 14. And the ruler of the synagogue,.... For there never was but one in a synagogue, whatever some writers have observed to the contrary; See Gill on "Mt 9:18" the Ethiopic version reads, "the chief priests", but wrongly; these dwelt at Jerusalem, and in Galilee:
answered with indignation, because that Jesus had healed on the sabbath day; his indignation was at Christ, and the miracle he had wrought, being filled with envy at the honour it would bring unto him; though he covered it under pretence of its being a violation of the sabbath, and that it ought not to have been done on such a day, and in such a place, which were appropriated not to servile works, but to religious worship;
and said unto the people; over whom he had an authority, and who stood in awe of him, because of his office and dignity; and not daring to attack Christ himself, at least not directly, though he struck at him through the people, whose doctrine and miracles were so extraordinary.
There are six days which men ought to work, in them therefore come and be healed, and not on the sabbath day; referring to the fourth command: but this observation and reproof were impertinent and needless, for the people did not come to be healed; for ought appears, the cure was unthought of and unexpected; nor was healing, especially as performed by Christ, by a word and a touch, a servile work, and therefore could not be any breach of the law referred to. The Ethiopic version reads, "is there not a sixth day?----come on that day"; the day before the sabbath.
Luke 13:15
Ver. 15. The Lord then answered him and said,.... Though he did not direct his speech to him, he knew that he struck at him, and suggested that he was a violator of the sabbath, as well as the people: and therefore in defence of himself, and of what he had done, and to expose the hypocrisy of this man, made answer as follows,
thou hypocrite; the Vulgate Latin, Arabic, and Ethiopic versions read in the plural, "hypocrites"; as do the Complutensian edition, and four ancient copies of Beza's, and the Alexandrian copy; but the Syriac and Persic versions read in the singular, "hypocrite"; as this man was, who covered his malice and envy at Christ, with a show of zeal for the sabbath day; and yet did that upon it, which must be allowed by themselves, and others, to be a much greater violation of the sabbath, than this cure could ever be thought to be:
doth not each one of you, on the sabbath day, loose his ox, or his ass, from the stall, or rack, where he is fastened with a rope;
and lead him away to watering? to some place of water, where he may drink, after having filled himself at the rack: and that this was agreeably to their own canons and practice, that beasts may be led out on a sabbath day, is certain; for they deliver various rules concerning leading them out, with what they might, and with what they might not be brought out; and particularly, among others, mention asses and heifers {q}; and they speak {r} of leading them to water, not only to drink of it, but to wash their chains in it, which, it seems, received pollution, and needed washing, and might be done on a sabbath day; yea, they allow, that not only a beast may be led out to watering, but a man might fill a vessel of water, and pour it out into a trough for it, provided he did not directly set it before it: the rule is this {s}
"a man may not fill water (a vessel of it), and put it on a sabbath day before his beast, but he may fill it, and pour it out, and it may drink of it.''
And particularly on a feast day, their rule is {t}, that
"they do not water nor slay beasts of the desert, but they water and slay domestic ones. Domestic ones are such as lie in the city (i.e. as Maimonides says {u}, within the sabbatical border, 2000 cubits from the city), and those of the desert are such as lie in pastures.''
And therefore very justly does our Lord observe to the ruler of the synagogue their own practices towards a beast, in defence of his works of mercy to men.
{q} Misn. Sahbat, c. 5. sect. 1, 2, 3, 4. & 18. 2. T. Bab. Sabbat, fol. 51. 2. & Piske Tosephot in ib. art. 226, 227, 228, 233. {r} Bartenora in Misn. Sabbat, c. 5. sect. 1. {s} T. Bab. Erubin, fol. 20. 2. {t} Misn. Betza, c. 5. sect. 7. {u} In ib.
Luke 13:16
Ver. 16. And ought not this woman, being a daughter of Abraham,.... Not only a woman, or rational creature, and much preferable, as such, to an irrational one; but a descendant of Abraham, of whom the Jews gloried, and in descent from him prided themselves, and trusted; and chose to call their women by this name {w}, which gave them a character above others: and who, besides all this, was doubtless a good woman, a spiritual worshipper of the God of Israel; who, in a spiritual sense, was a daughter of Abraham, that walked in the steps of his faith, and was now a believer in Christ, and appeared to be a chosen vessel of salvation:
whom Satan hath bound, lo these eighteen years; with a bodily distemper that none could loose her from in so long a time. The Persic version, very wrongly, reads "twelve years"; though in
Lu 13:11 it observes the right number.
Should not such an one be loosed from this bond on the sabbath day? the force of Christ's reasoning is this, that if it was lawful, on a sabbath day, to lead out a beast to watering, to quench its thirst, that so it may not suffer so much as one day for want of water, how much more reasonable must it be, that a rational creature, one of Abraham's posterity, and a religious person, who had been for eighteen years under a sore affliction, through the power of Satan over her, by divine permission, should be freed from so long and sore an affliction on the sabbath day? if mercy is to be shown to beasts, much more to men and women.
{w} T. Bab. Cetubot, fol. 72. 2. Tzeror Hammor, fol. 109. 1.
Luke 13:17
Ver. 17. And when he had said these things,.... Had argued with them from their own practices, and in a way so strong and rational, that carried such evidence and conviction with it:
all his adversaries were ashamed; not only the ruler of the synagogue, but the Scribes and Pharisees, that were present, who followed him wherever he went, and were his implacable enemies; these were confounded and silenced; shame appeared in their countenances; they could not lift up their heads, and look him in the face.
And all the people rejoiced for all the glorious things that were done by him; for the doctrines he taught, and the miracles he wrought, and his wise and close reasonings at this time, to the shame and confusion of all that opposed him: for his audience consisted of different sorts, and what he said, and did, had different effects upon them. Some were filled with joy, and others with wrath, malice, and envy. And this is true with respect to spiritual and eternal things. Glorious things have been done by Christ in eternity, by becoming the surety of his people, by entering into a covenant with his Father on their account, and by taking the care and charge of their persons, and of all grace, blessings, and promises for them; and in time, by assuming their nature, fulfilling the law, bringing in an everlasting righteousness, making peace and reconciliation, procuring pardon, and finishing the work of redemption and salvation; and now in heaven, by entering as the forerunner for them, appearing in the presence of God on their account, presenting their prayers, and making intercession for them: and these are glorious things; they make for the glory of all the divine perfections; they issue in the glory of Christ himself; and in consequence of them, the saints enjoy eternal glory and happiness: these are things of the greatest importance, are wonderful and amazing, and for which saints and angels will glorify God both here and hereafter; and these occasion joy, and gladness in the Lord's people now. For not carnal and profane persons, or hypocrites, and formal professors, or Pharisees, and self-righteous persons rejoice at these things; but such as are the Lord's own people, who are openly his; who have passed under a work of the Spirit of God, who have seen their need of these things, and are sensible of the value of them; who know Christ, and love him, and believe in him.
Luke 13:18
Ver. 18. Then said he, unto what is the kingdom of God like?.... The same with the kingdom of heaven, in Mt 13:31 and so the Ethiopic version reads it here, "and whereunto shall I resemble it?" of this way of speaking, See Gill on "Mr 4:30".
Luke 13:19
Ver. 19. It is like a grain of mustard seed,.... Both for its smallness at first, and its after increase; wherefore both the Evangelists Matthew and Mark observe, that it "is the least of all seed": which is true of the ministry of the Gospel, of the Gospel church state, and of the grace of God in the hearts of his people:
which a man took and cast into his garden; the Ethiopic version renders it, "and sowed in his field", as in Mt 13:31 though mustard used to be sowed in gardens as well as in fields. {x} Says R. Simeon ben Chelphetha, I have one stalk of mustard seed,
ylv dwtb, "in my garden": so {y} Buxtorf translates it. And by the place in the text, where this seed is cast, may be meant, either the "field" of the world, where the Gospel is preached, and churches are raised; or the "garden" of the church, where the word and ordinances are administered, and in the hearts of the members of it, the grace of God is implanted and increased; see So 4:12
and it grew and waxed a great tree, which may design the spread of the Gospel in the world, the flourishing state of the church of Christ, and the growth of grace in the hearts of believers.
And the fowls of the air lodged in the branches of it; the Syriac version reads in the singular number, "the fowl of the air"; not Satan, and his principalities and powers, which devour the seed sown by the wayside; nor the angels of heaven; but rather gracious men on earth, who sit under the shadow of a Gospel ministry with great delight; and "make their nests", as the Persic version here renders the words, and take up their residence in Gospel churches;
See Gill on "Mt 13:31",
See Gill on "Mt 13:32",
See Gill on "Mr 4:31",
See Gill on "Mr 4:32".
{x} T. Hieros. Peah, fol 20. 2. {y} Lex. Talmud. col. 823.
Luke 13:20
Ver. 20. And again he said,.... That is, Jesus, as the Syriac and Persic versions express it; besides the parable of the grain of mustard seed, that also of the leaven hid in three measures of meal:
whereunto shall I liken the kingdom of God; either the Gospel of the kingdom, and the mysteries of it; or the church, which is Christ's kingdom; or the grace of God in the heart, which makes meet for the kingdom of glory; the first seems rather to be intended;
See Gill on "Mt 13:33".
Luke 13:21
Ver. 21. It is like leaven,.... Which is small in quantity, but is of a swelling, spreading quality; and fitly expresses the small beginnings of the Gospel ministry, and its increase, also the state and case of Gospel churches, and the nature of the grace of God; unless false doctrine should rather be meant, which privately, secretly, and by little and little, got into the churches of Christ, the kingdom of God, and spread itself all over them, as in the times of the papacy:
which a woman took; Christ, and his ministers, Wisdom, and her maidens, understanding it of the Gospel; but if the leaven of error is intended, that woman, Jezebel, is meant, who calls herself a prophetess, and teaches, and seduces the servants of God, Re 2:20
and hid in three measures of meal: among a few of God's people at first, both among Jews and Gentiles,
till the whole was leavened; until all the elect of God are gathered in, and evangelized by it; even the whole fulness of the Gentiles, and all the people of the Jews, which shall be saved in the latter day; but if the parable is to be understood of the false doctrine and discipline of the Antichristian and apostate church of Rome, it may denote the small beginnings of the mystery of iniquity, which began to work in the apostle's time by the errors and heresies then propagated, and the manner in which the man of sin was privately introduced; whose coming is after the working of Satan, with signs and lying wonders, and with all deceivableness of unrighteousness, first among a few, and then more, until at length the whole world wondered after the beast, 2Th 2:7.
Luke 13:22
Ver. 22. And he went through the cities and villages,.... Either of Galilee, or of Judea, or both; since he was upon his journey from Galilee, through Judea, to Jerusalem, as it follows:
teaching and journeying toward Jerusalem; as he was journeying he taught in every place he came, where he could have an opportunity; his delight was to do good both to the bodies and souls of men; and he was constant and assiduous in it.
Luke 13:23
Ver. 23. Then said one unto him,.... Not one of his disciples, but one of the company, in some one of the cities or villages he passed through, or as he was in the road to Jerusalem:
are there few that be saved? It is a received opinion among the Jews {z}, that all Israel shall have a part in the world to come; and this man might put the question to know whether Christ was of this sentiment or not. And by some things he had observed drop from him, and it may be the foregoing parables, which express the small beginnings of his kingdom, and seem to signify, that at first his Gospel should be received but by a few, though it should afterwards spread, he might collect, that his sense was, there would be but a few saved; or this might be a question of mere curiosity and speculation, as it seems to be, by Christ's treatment of it, who does not give a direct answer to it, but puts him and others upon showing a concern for their own salvation.
And he said unto them; not to the man only that put the question, but to the whole company; though the Persic and Ethiopic versions read, "he said unto him", as follows.
{z} Misn. Sanhedrin, c. 11. sect. 1.
Luke 13:24
Ver. 24. Strive to enter in at the strait gate,.... What is meant by the strait gate, and by entering in at it,
See Gill on "Mt 7:13". To "strive", is to be diligent in the use of means; to search the Scriptures with care; to attend on the preaching of the word with constancy, neglecting no opportunity; to pray earnestly for spiritual light, knowledge, and grace; to contend with every enemy that opposes the salvation of the soul, as sin, Satan, and the world; to bear all reproaches and persecutions, and press through all difficulties, for the prize of the incorruptible crown: the metaphor seems to be taken from the striving, wrestling, and combat in the Olympic games, for a corruptible crown:
for many I say unto you, will seek to enter in, and shall not be able: either when it is too late, when the door is shut; or else before, very faintly, in a superficial manner, from a mere natural affection, from a principle of self-love, which leads every one to desire happiness; and by very indirect and improper methods, by their own civility, morality, and righteousness; by works of the law, moral, or ceremonial; or by a profession of religion, and an outward compliance with the ordinances of the Gospel, and not by Christ, and faith in him.
Luke 13:25
Ver. 25. When once the master of the house is risen up,.... From table, or off of his couch, the entertainment being over: and so here, the Gospel feast, or dispensation, being at an end, and all the guests come in, who were effectually called, and long patience and forbearance being used towards others; or has entered in, as the Vulgate Latin version reads, and so Beza's ancient copy, and one of Stephens's; is come from the wedding; see Lu 12:36 Christ having espoused all his elect to himself, by the ministry of the word: for by "the master of the house" is meant, the bridegroom of the church, the head of the body, the King of saints, who is Son over his own house, and high priest there; of whom the whole family in heaven and earth, is named:
and hath shut to the door; the door of mercy and of hope; the door of faith; the preaching of the word, and the administration of ordinances, when these shall be no more:
and ye begin to stand without; or "do stand without"; without the holy city, where dogs are; having no admittance to the nuptial chamber, to the marriage supper of the Lamb, and the joys of heaven:
and to knock at the door; which shows how near some persons may come to heaven, and yet not enter there, even to the very door; and what an expectation, yea, an assurance they may have, of admission into it, not at all doubting of it; and therefore knock as if they were some of the family, and had a right to enter; but not finding the door opened to them, so soon as they imagined, they begin to call as well as knock:
saying, Lord, Lord, open unto us; they acknowledge Christ to be Lord, as all will at the last day, to the glory of God the Father, even professors and profane; they repeat the word, to show the vehemency and earnestness of their entreaty; and according to the Syriac and, Persic versions, they claim an interest in Christ, which read, "our Lord, our Lord"; and on account of which they doubted not, but the door would be opened: but alas! he was only their Lord in a professional way; they had only called him Lord, Lord, but had never truly and heartily yielded obedience to him; their hearts had never been opened to him, and he had never had a place there, nor his Gospel; wherefore though they knock, he will not open;
and he shall answer and say unto you. The Persic version adds, "nay, but be ye gone hence", for the following reason,
I know you not, whence you are: not but that Christ being the omniscient God, will know who they are, from whence they come, of what country and place they be, and to whom they belong; but the sense is, that he will not own them, and express any approbation of them, as his; but will treat them as strangers, that come, it is not known, from whence; he will reject them, as not being born from above, as not being the sheep of his fold, or members of his true church: they did not come from heaven, they were not heaven born souls, or partakers of the heavenly calling, and therefore shall not be received there; they belonged to the men of the world, and were of their father the devil, and shall be sent to him: so the foolish virgins, or formal professors of religion, and such as have been preachers of the Gospel, will entreat Christ at the last day, and shall have such an answer as this returned to them, which will be very awful and startling; See Gill on "Mt 7:23",
See Gill on "Mt 25:12".
Luke 13:26
Ver. 26. Then shall ye begin to say,.... Or ye shall say; in favour of themselves, and in order to be admitted within, the following pleas will be made by them:
we have eaten and drank in thy presence: which may be understood both literally of many, who were miraculously led by Christ, or at whose tables he had ate and drank, and they with him; as did not only publicans and sinners, but some of the Pharisees, who invited him to their houses; and in a religious sense, of many who eat of the legal sacrifices; and of others, who eat the bread, and drink the wine at the Lord's table; all which will be insufficient to introduce men into the kingdom and glory of Christ: natural relation to Christ, which the Jews may claim, being born of them, and personal acquaintance with him, and a bare profession of him, will be of no avail another day:
and thou hast taught in our streets; in the streets of many cities in Galilee and Judea: it was customary with the Jewish doctors to teach in the streets:
"says Rabba, behold I am as Ben Azzai, in the streets of Tiberias {a};''
the gloss upon it is,
"who was yqwvb vrwd, "expounding in the streets of Tiberias."''
And it is said {b} of Rabban Jochanan ben Zaccai,
"that he was sitting in the shade of the temple, and expounding all the whole day;''
the gloss on the place is,
"the temple being an hundred cubits high, its shade went very far "in the street", which is before the mountain of the house; and because "the street" was large, and held abundance of men, he was expounding there by reason of the heat, for no school could hold them:''
and it is also said of R. Chija {c}, that
"he went out and taught his brother's two sons, qwvb, "in the street".''
So that what our Lord did, was no other than what was usual with their doctors; nor is this contrary to what is said in
See Gill on "Mt 12:19": this is also a fruitless plea and which will be of no service; it will signify nothing, to have heard Christ preached, or Christ himself preach, unless there is faith in him, which works by love; for not hearers of the word only, but doers of it are regarded.
{a} T. Bab. Erubin, fol. 29. 1. {b} T. Bab. Pesachim, fol. 26. 1. {c} T. Bab. Moed Katon, fol. 16. 2.
Luke 13:27
Ver. 27. But he shall say, &c] The Persic version adds, "be gone from my sight, and be far from my door"; expressing indignation at them, an abhorrence of them, as not being able to bear them in his sight, or near unto him:
I tell you, I know you not whence you are; this is repeated, and with a strong asseveration, to denote the certainty of the truth expressed, and to cast off all hope in them, of ever succeeding by their entreaties and importunity:
depart from me, all ye workers of iniquity; or "of a lie", as the Syriac and Persic versions render it: for they were deceitful workers, they professed what they did not from the heart believe; they said they were Christians, but were not, and now are found liars; they only attended on the word and ordinances in an hypocritical way, and trusted in, and depended upon, their outward profession of religion, and subjection to ordinances; and by so doing, instead of working righteousness, wrought iniquity; and so as they did not submit to Christ and his righteousness, they are bid to depart from him, as wicked and unrighteous men, as they were: the word "all" is here used, which is not in Mt 7:23 which agrees with Ps 6:8 to which there seems to be a reference, though it is omitted here, in the Syriac, Arabic, and Persic versions;
See Gill on "Mt 7:23".
Luke 13:28
Ver. 28. There shall be weeping and gnashing of teeth,....
See Gill on "Mt 8:12". This will be upon hearing the above sentence and character, "depart from me", &c. and will be increased,
when ye shall see Abraham, Isaac, and Jacob: whose offspring they were, and to whom they stood related according to the flesh; and of descent, from whom they boasted, and even trusted in it, thinking themselves the favourites of heaven, and expecting to be admitted into the kingdom of God, on account of it: sad will be the disappointment of such persons; a being born of religious parents, will neither give right unto, nor meetness for eternal glory; regeneration is not of blood:
and all the prophets in the kingdom of God; whose prophecies were transmitted to them, and whose books they had in their hands, and read; and who desired to see and hear what they did, and which they now plead, and yet they did not enjoy, but were nevertheless happy: and
you [yourselves] thrust out: with indignation and contempt, with shame and "ignominy", as the Persic version adds; not suffered to go in with them, though their sons and successors; but bid to depart, and ordered to be for ever separated from them, as only fit company for devils and damned spirits.
Luke 13:29
Ver. 29. And they shall come,.... From all parts the world, from every nation under the heavens; meaning the Gentiles, and which will be a greater aggravation of the punishment of the Jews, and cause still more rage and madness: these shall
come from the east and from the west; from the rising of the sun, to the going down of the same, Isa 45:6
and from the north, and from the south; from the most distant parts of the world inhabited by men; see Isa 43:5. God has his chosen ones, and Christ has a people in all parts of the world; and therefore his Gospel must be preached to all nations, for the gathering of them in, which will be done in the latter day; and in the resurrection morn, as these will be raised in the several places where they will have been buried, they will come from thence, and make one body, and will be caught up to meet the Lord in the air, and will be for ever with him:
and shall sit down in the kingdom of God; in Christ's kingdom, in the new heavens, and new earth, as persons that sit down at a table, to partake of a feast; see Lu 22:30 and in the ultimate glory, where they shall have rest, peace, and joy, for evermore. The Ethiopic version renders it, "they shall rejoice in the kingdom of God"; they shall partake of the joys of heaven; everlasting joy shall be upon their heads, and sorrow and sighing shall flee away; and the Persic version, "and they shall take a repose, and sit and rest"; they shall rest from all their labour, and be in perfect ease and peace; See Gill on "Mt 8:11".
Luke 13:30
Ver. 30. And behold, there are last which shall be first,.... The Gentiles, the most mean and abject, afar from God, aliens from the commonwealth of Israel, called last of all; these shall be first, and sit down among patriarchs and prophets, men of the first rank here on earth, in the kingdom of heaven, and enjoy the same glory and happiness with them:
and there are first which shall be last: the Jews, who were first the visible professing people of God, to whom the oracles of God, and outward privileges and ordinances were given; who had the Messiah first sent to them, and the Gospel first preached among them; these shall be last, be rejected and despised, and shut out of the kingdom of heaven, they thought themselves heirs of, and expected to enjoy; see Mt 19:30.
Luke 13:31
Ver. 31. The same day there came certain of the Pharisees,.... Who dwelt in Galilee, for they were in all parts of the country: these being nettled and filled with indignation at Christ, because of the parables he had that day delivered, the miracles he had wrought, and the several awful and striking things which dropped from him, and which they knew respected them; contrived to get rid of him, by frightening him with a design of Herod's, to take away his life, should he continue there: for this seems to be rather a stratagem of theirs, than of Herod's; though it may he, that Herod might take this method, and make use of these men in this way, to terrify him; fearing to lay hold on him, and put him to death; partly because of the people, and partly because of the remaining uneasiness and terror of his mind, for taking off the head of John the Baptist:
saying, get thee out and depart hence; in all haste, as soon as possible:
for Herod will kill thee: he is resolved upon it, he has formed a design, and will quickly take methods to execute it. This was Herod the tetrarch, of Galilee; from whence we learn, that Christ was as yet in Galilee, though he was journeying towards Jerusalem,
Lu 13:22 for Herod's jurisdiction reached no further than Galilee: this was either a device of Herod's, or of the Pharisees, or of both, to get rid of Christ in the easiest manner.
Luke 13:32
Ver. 32. And he said unto them, go ye and tell that fox,.... Herod, who it may be sent them, of which Christ was not ignorant, nor of his design in it; and who, as Nero, for his cruelty, is compared to a lion, so he for his subtlety in this instance, as well as in the whole of his conduct, to a fox; though some think Christ has a regard to the Pharisees, and their craftiness, in forming this story, pretending good will to him, by acquainting him of Herod's malicious designs, when their view was only to scare him out of their country; so the false prophets and teachers, are for their cunning, subtlety, and flattery, compared to foxes, So 2:15 as well as for their greediness and voraciousness: the word is used with the Jews, for a vain and empty man, in opposition to a good man; as in that saying {d} of R. Jannai,
"be thou the tail of lions, and not the head of "foxes;"''
or "vain men", as the gloss explains it:
behold, I cast out devils; or "I will cast out devils", as the Ethiopic version reads, in spite of him, let him do his worst:
and I do cures today and tomorrow; and so for some time to come; and which was doing good, and was what Herod and the Pharisees, had they any humanity in them, would have rejoiced at, and have chose that he should have continued with them, and not have threatened him with his life, or have took any methods to send him from them:
and the third day I shall be perfected; that is, in a little time after, I shall be made perfect by sufferings, my course will be finished, and I shall have done all the work completely, I came about; and till that time come, it is not in his power, nor yours, nor all the men on earth, or devils in hell, to take away my life, or hinder me doing what I am about.
{d} Pirke Abot, c. 4. sect. 15. & Jarchi in ib.
Luke 13:33
Ver. 33. Nevertheless, I must walk,.... The Syriac version reads, "I must work", and so the Arabic: as going about doing good, casting out devils, and healing diseases:
today and tomorrow, and the day following: a few days more in Galilee, and towards Jerusalem: all the Oriental versions read, "the day following I shall depart"; either out of this world; or out of Galilee, and go to Jerusalem, and there suffer and die:
for it cannot be that a prophet perish out of Jerusalem; because the great sanhedrim only sat at Jerusalem, to whom it belonged to try and judge a prophet; and if found false, to condemn him, and put him to death; the rule is this {e};
"they do not judge, neither a tribe, nor a false prophet, nor an high priest, but by the sanhedrim of seventy and one.''
Not but that prophets sometimes perished elsewhere, as John the Baptist in Galilee; but not according to a judicial process, in which way Christ the prophet was to be cut off, nor was it common; instances of this kind were rare, and always in a violent way; and even such as were sentenced to death by the lesser sanhedrim, were brought to Jerusalem, and publicly executed there, whose crimes were of another sort; for so runs the canon {f};
"they do not put any one to death by the sanhedrim, which is in his city, nor by the sanhedrim in Jabneh; but they bring him to the great, sanhedrim in Jerusalem, and keep him till the feast, and put him to death on a feast day, as it is said De 17:13 "and all the people shall hear and fear."''
And since Jerusalem was the place where the prophets were usually put to death, it follows,
{e} Misn. Sanhedrin, c. 1. sect. 5. & T. Bab. Sanhedrin, fol. 18. 2. {f} Misn. Sanhedrin, c. 10. sect. 4.
Luke 13:34
Ver. 34. O Jerusalem, Jerusalem, which killest the prophets,.... These words, with what follow, as they stand in Mt 23:37 were delivered by Christ, when he was in the temple at Jerusalem; but here they were spoken by him when in Galilee, in Herod's jurisdiction; so that it appears, that the same words were spoken by Christ at different times, in different places, and to different persons: unless it can be thought, that Luke transcribed them from Matthew, and inserts them here, on occasion of Christ's having mentioned the perishing of a prophet in Jerusalem; where many had been killed and put to death, in one way or another, and particularly in the following:
and stonest them that are sent unto thee; as Zechariah,
2Ch 24:20
how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not? and therefore ought not to have been condemned as a false prophet by their sanhedrim, as he suggests he should be, and as he afterwards was; See Gill on "Mt 23:37".
Luke 13:35
Ver. 35. Behold, your house is left unto you desolate,.... That is, would be in a little time, both city and temple;
See Gill on "Mt 23:38"
and verily I say unto you; affirm in the strongest manner:
ye shall not see me; the Arabic version adds, "from henceforth", and so some copies, as in Mt 23:39 and so the Ethiopic version, "from this time"; that he spoke these words, whether in Galilee, or in the temple:
until the time come; or "until he shall come", meaning himself, and his second coming:
when ye shall say, blessed is he that cometh in the name of the Lord; not they themselves in person, but their posterity, who will be converted in the latter day: and shall acknowledge the Messiah, the blessed of the Lord, who will come in his name, to judge the world in righteousness: or else the meaning is, that when Christ shall come a second time, and every eye shall see him, these Jews, among the rest, shall behold him, whom they have pierced, and mourn; and wish themselves among those, that shall receive him with joyful acclamations; and however, will be obliged to own him as the Messiah, and to confess that he comes in the name, and with the authority of the Lord, and that he is blessed for evermore.
John Gill's Exposition of the Entire Bible.
Luke 14:1
Ver. 1. And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Lu 17:11.
As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, Joh 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him;
to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these {g};
"what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.''
And this last canon, or rule, is of the utmost importance with them; for they {h} say,
"whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.''
That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him.
{g} Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. {h} T. Bab. Sabbat, fol. 118. 1. Kimchi in Isa. lviii. 13.
Luke 14:2
Ver. 2. And behold, there was a certain man before him,.... Who sat just before him, as he was at table; who either came there of himself, in order to receive a cure; or rather, since it was in a private house, and he at table too, was brought and set there on purpose by the Pharisees, to try whether Christ would heal him on the sabbath day, that they might have somewhat against him; which they doubted not but he would do, knowing his compassionate and beneficent disposition to do good to creatures in distress, whenever he had an opportunity:
which had the dropsy: or "gathered waters", as the Syriac version renders it; was filled with water, which is the nature of that disease, and distinguishes it from what is called the dry dropsy: this disease is a preternatural collection of serum, or water in some part of the body; or a too great proportion thereof in the blood. The "dropsy" acquires different names, from the different parts it afflicts, or the different parts the waters are collected in; that of the "abdomen", or lower belly, called simply and absolutely "dropsy", is particularly denominated "ascites"; that of the whole habit of the body, "anasarca", or "leucophlegmatia"; that of the head, "hydrocephalus"; that of the scrotum, "hydrocele".---There is also a species of this disease, supposed to be caused instead of water, by a collection of wind, called "tympanites"; and by Hippocrates, the "dry dropsy": we also meet with dropsies of the breast, pericardium, uterus, ovaries, &c. The causes of dropsies in general, are whatever may obstruct the serous part of the blood, so as to make it stagnate in the vessels; or burst the vessels themselves, so as to let the blood out among the membranes; or weaken and relax the tone of the vessels; or this the blood, and make it watery; or lessen perspiration. These causes are various, viz. sometimes acute diseases, scirrhous tumours of any of the more noble viscera, excessive evacuations, particularly haemorrhages, hard drinking, &c. The "ascites", or "water dropsy" of the "abdomen", is the most usual case, and what we particularly call the "dropsy": its symptoms are tumours, first of the feet and legs, and afterwards of the "abdomen." which keep continually growing; and if the belly be struck or shook, there is heard a quashing of water: add to this, three other attendants, viz. a dyspnoea, intense thirst, and sparing urine; with which may be numbered heaviness, listlessness, costiveness, a light fever, and an emaciation of the body {i}. Such we must suppose to be the case of this man, and that he was now in such a condition, as to be thought incurable.
{i} Chamber's Cyclopaedia on the word "Dropsy".
Luke 14:3
Ver. 3. And Jesus answering, spake unto the lawyers and Pharisees,.... All the Oriental versions, for "lawyers", read "Scribes": these, with the Pharisees, were got together in a body, in their brother Pharisee's house, to watch the motions of Christ; who knew their designs upon him, and the thoughts of their hearts, and made answer to them, by putting the following question;
saying, is it lawful to heal on the sabbath day? The occasion of the question was the object before him, whom Christ had a compassionate regard to, and determined to cure; but knowing that these men were catching at every thing, to traduce him, was desirous of having their sentiments first; not but that he knew full well, what was agreeable to the law of God, and what was not; and what also were the traditions of their elders, which they held, and which allowed of healing on the sabbath day, where life was in danger.
Luke 14:4
Ver. 4. And they held their peace,.... Or were silent, choosing to say nothing, which might countenance such an action; and yet knew not how to condemn it:
and he took [him], and healed him, and let him go; he took him by the hand, or laid his hands on him; he touched him, and, it may be, stroked the part affected, and in an instant the prodigious swelling of his body came down: for he who at his rebuke could dry up the sea, could by a touch dry up such a quantity of water, as was in this man's body; and then he dismissed him from the table and company, and he went home perfectly cured.
Luke 14:5
Ver. 5. And answered them, saying,.... Murmuring secretly at what he had done:
which of you shall have an ass, or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? being just ready to be drowned there; and therefore it must be much more right and necessary to cure a man, a reasonable creature, just drowning with a dropsy, as this man was. The Syriac and Persic versions, instead of "an ass", read "a son", very wrongly: a like kind of reasoning is used by Christ, in See Gill on "Mt 12:11",
See Gill on "Lu 13:15".
Luke 14:6
Ver. 6. And they could not answer him again to these things,.... The justice, equity, mercy, and humanity that appeared in our Lord's reasonings, and the cases he instanced in, being agreeable to their own tenets and practices, their mouths were shut up, and they could not return an answer to them, without being exposed,
Luke 14:7
Ver. 7. And he put forth a parable to those which were bidden,.... To the dinner at the Pharisee's house, particularly the lawyers, or Scribes and Pharisees:
when he marked how they chose out the chief rooms; the uppermost places at the table, which these men loved, coveted, and sought after; See Gill on "Mt 23:6"
saying unto them; as follows.
Luke 14:8
Ver. 8. When thou art bidden of any man to a wedding,.... To a wedding dinner, or to any other; such an one as the present entertainment was, which was not a marriage feast, for they might not marry on the sabbath day; See Gill on "Joh 2:1" but a common sabbath meal:
sit not down in the highest room: in the chief place at table, as soon as come in:
lest a more honourable man; for age, office, dignity, wisdom, learning, or riches:
than thou be bidden of him: the master of the feast; and who may not yet be come, and for whom the chief place may be designed, and will better suit him.
Luke 14:9
Ver. 9. And he that bade thee and him,.... To the feast, and who is the master of it, and has a right to dispose of, and order his guests at his table, as he thinks fit:
come and say to thee, give this man place; pray rise up, and give this honourable man this seat, which is more suitable for a person of his rank and figure, and take another:
and thou begin with shame to take the lowest room; or place, which must unavoidably fill a man with shame and confusion; because hereby his pride and vanity, in affecting the uppermost room, will be publicly exposed; and he who before sat in the chief place, will have the mortification, before all the guests, to be seated in the lowest.
Luke 14:10
Ver. 10. But when thou art bidden,.... To an entertainment, and the time is come,
go and sit down in the lowest room: place thyself at the lower end of the table, or in the most inferior seat; which will show humility and lowliness of mind, and prevent shame and mortification; since there can be no putting into a lower place, and there may be an advance to an higher:
that when he that bade thee cometh; into the dining room, and observe in what place thou art:
he may say unto thee, friend, go up higher; to a more honourable seat at table, pointing to it, and saying, there is such a seat empty, go up and take it, it best becomes thee:
then shalt thou have worship; or glory, as the word signifies; honour and esteem, instead of shame and blushing; not only from the master of the feast,
but in the presence of them that sit at meat with thee; and from them, who will take notice of the honour done thee, and will entertain an high opinion of thee, and commend thee for thine humility and modesty. Advice, like to this, is given by Solomon in
Pr 25:6 and which is explained by the Jews in like manner as here {k}:
"Ben Azzai used to say, descend, from thy place two or three degrees, and sit; it is better that it should be said to thee, hle, "go up", than that it should be said to thee, descend, as it is said in Pr 25:7.''
Which is elsewhere {l} thus expressed:
"R. Akiba taught it (or expounded, Pr 25:7) in the name of R. Simeon ben Azzai, remove from thy place two or three seats, and sit until it is said to thee, hle, "go up"; but do not go up (i.e. first,) for it will be said to thee descend; it is better that it should be said to thee go up, go up, than that it should be said to thee go down, go down: and Ben Hillell used to say, my humiliation is my exaltation, and my exaltation is my humiliation.''
{k} Abot R. Nathan, c. 25. fol. 6. 4. {l} Vajikra Rabba, sect. 1. fol. 146. 4. Vid. Shemot Rabba, sect. 45. fol. 142. 1.
Luke 14:11
Ver. 11. For whosoever exalteth himself,.... Either in the above way, or any other, shall be abased, humbled and mortified:
and he that humbleth himself; behaves in an humble and modest manner,
shall be exalted; See Gill on "Mt 23:12".
Luke 14:12
Ver. 12. Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described.
When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:
call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.
Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:
and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.
Luke 14:13
Ver. 13. But when thou makest a feast,.... An entertainment for others, a dinner, or a supper:
call the poor, the maimed, the lame, and the blind; that is, the poor maimed, the poor lame, and the poor blind; otherwise it is possible that rich men may be maimed, lame, and blind; whereas these are not intended, but such who are in indigent circumstances, that stand in need of a meal, and to whom it is welcome.
Luke 14:14
Ver. 14. And thou shalt be blessed,.... By God, with an increase of worldly substance, or with spiritual blessings, and with eternal glory and happiness; and by these poor objects, who will pray to God for a blessing upon such a kind benefactor:
for they cannot recompense thee; by inviting again to a like entertainment, as rich guests can do, and when they have done that there is nothing else to be expected; but such that entertain the poor can have no return from them, and yet a retaliation will be made:
for thou shalt be recompensed at the resurrection of the just; when the just shall rise again, which will be the first resurrection; and happy is he that has part in it: for the righteous, or dead in Christ will rise first; and notice will be taken of the good works of the saints, particularly of their acts of beneficence to the poor members of Christ; and which they have done in faith, from a principle of love to Christ, and with a view to the glory of God, and the good of their fellow creatures and Christians.
Luke 14:15
Ver. 15. And when one of them that sat at meat with him,.... One of the Scribes, lawyers, or Pharisees, that were guests at this feast:
heard these things: which were spoken by Christ, and was pleased and affected with them, though he was ignorant:
he said unto him, blessed is he that shall eat bread in the kingdom of God; in the world to come, in the kingdom of the Messiah; concerning feasting in which, the Jews had entertained very gross notions; and which this man was reminded of by Christ's making mention of the resurrection of the just, and of recompense at that time, which the Jews expected at the Messiah's coming. They suppose, that God will make a splendid feast, a sumptuous entertainment; in which, besides "bread", which they call, twklm lv hmxl, "the bread of the kingdom", and "the bread of the world to come" {m}, there will be great variety of flesh, fish, and fowl, plenty of generous wine, and all sorts of delicious fruit: particularly they speak of a large ox, which they suppose to be the Behemoth in Job, that will then be prepared; and of Leviathan and his mate, which will then be dressed; and of a large fowl, called Ziz, of a monstrous size; and of old wine kept in the grape from the creation of the world, which will then be drank; and of the rich fruits of the garden of Eden, that will then be served up {n}: such gross and carnal notions have they entertained of the world to come; and which this man seemed to have imbibed, and placed happiness in.
{m} Midrash Ruth, fol. 33. 2. Bereshit Rabba, sect. 82. fol. 72. 4. {n} See my Notes on the Targum in Cant. viii. 2.
Luke 14:16
Ver. 16. Then said he unto him,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it; he said to the man that was so affected with the happiness of such that shall share in the provisions of the Messiah's kingdom;
a certain man made a great supper: by which is meant not the Lord's supper, which was not as yet instituted; nor the supper of the Lamb, which will be at the end of the world; but the Gospel dispensation, which was now taking place, and the provisions of it in the word and ordinances: and which is called a "supper"; because made in the end of the world, in the last days: and a "great" one, because of the maker of it, the King of kings, and Lord of lords; and the matter of it, a variety of rich provisions, a feast of fat things, an entertainment consisting of the greatest dainties, and most delightful food; and on account of the number of the guests invited, all people, every creature, to whom the outward ministration of the Gospel comes; and those who are properly guests that come, are a great number which no man can number; as well as because of the cost and charges of it to the maker, though it is all free to the guests; and likewise because of the circumstances of exceeding great joy and pleasure that attend it; to which may be added, the long duration of it, even from the first to the second coming of Christ.
And bade many. This first bidding more especially respects the Jews, who are said to be "many", in reference to the promise made to Abraham, that his seed should be as the stars of the heavens, and as the sand of the sea; and to set off the magnificence of the feast; and in distinction from all the world, and every creature, which were afterwards put into the Gospel commission: a foundation was laid for this supper in eternity, in the purposes, counsel, and covenant of God; and many prophecies concerning it were given out from the beginning; and sacrifices and ordinances were instituted, as emblematical of it, and to lead on to it, and give notice of it.
Luke 14:17
Ver. 17. And sent his servant at supper time,.... Either John the Baptist, the harbinger and forerunner of Christ, who declared that the kingdom of heaven, or the Gospel dispensation, was at hand; and exhorted the people to believe in Christ that should come after him; or Christ himself, who is God's servant as man, of his choosing and appointing, and whom he sent in the fulness of time in the form of a servant, as the minister of the circumcision, to the lost sheep of the house of Israel, and to call sinners to repentance; or servant may be put for servants, since in Mt 22:3 mention is made of more; and so the Persic version here; which parable bears some likeness to this, if it is not the same; and may design the apostles of Christ, who were the servants of the most high God, and the ministers of Christ, who were first sent by him to preach the Gospel to the Jews, and to them only for a while:
to say to them that were bidden, come: this call, or invitation, was not the internal call, which is a fruit of love, and by grace, and of mighty power; to special blessings, grace, and glory; and is irresistible, effectual, and unchangeable: but external, to outward ordinances: and is often slighted and neglected; and is sometimes of persons who are neither chosen, nor sanctified, nor saved:
for all things are now ready; the Syriac version adds, "for you": righteousness, pardon of sin, peace, and reconciliation, sin put away by the sacrifice of Christ, redemption obtained, and life and salvation secured; which shows the perfection of the present dispensation, and the large provisions of the Gospel, to which nothing is, or can be brought to be added to them, or qualify for them.
Luke 14:18
Ver. 18. And they all with one consent began to make excuse,.... Or, "they all together", as the Vulgate Latin version, txab, "in one", or "at once": in Jer 10:8 rendered "altogether"; and so the Ethiopic version, which adds, "with one voice": but their words and language were not the same: their excuses are differently expressed. Some render apo miav, "from one hour": or the selfsame hour; immediately, directly, as soon as ever they were bidden, they began to frame excuses; they at once agreed, as by common consent, to excuse themselves from coming.
The first said unto him, I have bought a piece of ground, or a field, and I must needs go and see it: he ought to have seen it before he bought it; and however, it was a very improper time, at evening, at supper time, as this was, to go and see a piece of ground; and at least it might have been put off till next morning; so that it was a mere excuse indeed.
I pray thee have me excused: coming to the supper: these were the principal men among the Jews, the Pharisees and rulers among the people; who were rich and covetous, worldly men; seeking their own worldly advantage more than their spiritual and eternal welfare, or the interest of God and religion.
Luke 14:19
Ver. 19. And another said, I have bought five yoke of oxen,.... To plough the field with,
and I go to prove them: this also being at, or near evening, was an unsuitable time to go into the field with yokes of oxen to try them, how they would draw the plough, and work in the field; the morning would have been a much more proper time:
I pray thee have me excused; to the master of the feast: this man represents also the carnal and worldly Jews, who preferred temporal things before spiritual.
Luke 14:20
Ver. 20. And another said, I have married a wife,.... And his pretence might be, that he had his own marriage feast, and friends to attend, nor could he leave his wife directly; but his circumstances were such as made an invitation to a feast the more agreeable, and he might have brought his wife and friends along with him, who would have been as welcome as himself:
and therefore I cannot come. The Arabic version renders it, "therefore I will not go": this man is more rustic and rude than the former; he does not so much as desire to be excused; and represents such who are fond of their sensual lusts and pleasures, and are resolved to indulge them, and will not be taken off from them by any means whatever.
Luke 14:21
Ver. 21. So that servant came and showed his Lord these things,.... The several excuses which those that were bidden to the supper made. So the ministers of the Gospel come to God and Christ, and give an account of the success of their ministry, which is often with grief, and not with joy:
then the master of the house being angry; as well he might, at their ingratitude to him, their slighting of his kindness, and the contempt they poured upon his entertainment. Christ resented the impenitence and unbelief of the Jews, who were favoured with his ministry and miracles; and looked upon them with anger, and was grieved because or the hardness of their hearts; and threatened them with a sorer punishment, more aggravated condemnation, and more intolerable torments, than other men.
And said to his servants; the apostle, when their commission was enlarged to preach to all nations, beginning at Jerusalem:
go out quickly into the streets and lanes of the city; to the Jews, who lived under a civil government, under the law of Moses; though the meaner sort of them, the poor, and such as knew not the law in such sort as the Scribes and Pharisees did, who rejected the counsel of God against themselves; and so are comparable to persons that lie about the streets, and live in lanes and alleys: and, it may also regard the Jews that were scattered abroad in other places, and the proselytes to their religion among the Gentiles; to whom the Gospel was first preached, after it was rejected by the Jews at Jerusalem and in Judea:
and bring in hither the poor; not in a literal, but in a mystical and spiritual sense; such as have no spiritual food to eat, but ashes, gravel, wind, and husks of carnal lusts and sins; nor any spiritual clothing, no righteousness, but what may be justly called filthy rags; nor money to buy either, but are in debt, owe ten thousand talents, and have nothing to pay; of which spiritual poverty some are sensible, and others are not.
And the maimed; who are debilitated and enfeebled by sin; and so weak and strengthless, that they are not able to keep the law of God; to atone for sin; to redeem themselves, or others, from the bondage of sin, Satan, and the law; to begin and carry on a work of grace and holiness in them; or to do any thing that is spiritually good:
and the halt; which is sometimes a character of persons that are in suspense about matters in religion, and know not which side to take; or who halt in religion, and falter and fail in the exercise of it: but here, of such who are in an incapacity of going or walking in a spiritual sense; as unto Christ, for life and salvation, without the drawings and influences of the Father's grace:
the blind: who are so, as to any saving knowledge of God in Christ; of Christ, and the way of righteousness, life, and salvation by him; of the plague of their own hearts, the exceeding sinfulness of sin, and the need of a Saviour; of the work of the Spirit of God upon their souls, and the necessity of it; and of the truths of the Gospel, in a spiritual and experimental way. In short, under these characters are represented natural and unconverted men, and the most vile, profligate, and abandoned of them; which are sometimes under the power of divine grace accompanying the ministration of the Gospel brought to Christ, and into his church. So the "blind and the lame", in 2Sa 5:6 are by the Targum on the place, explained of,
ayybyxw ayyajx, "sinners and wicked persons".
Luke 14:22
Ver. 22. And the servant said,.... After he had been and brought in a large number of such as are before described, and he was directed to, and succeeded to the gathering of them in:
Lord, it is done as thou hast commanded; the apostles exactly observed the orders of their Lord and master; they began to preach the Gospel at Jerusalem; and being drove from thence, they went and preached to the Jews of the dispersion, and to the proselytes among the Gentiles:
and yet there is room; that is, for the Gentiles, after God's elect, among the Jews, for that time were gathered in: there was room provided for them in the heart and love of God from everlasting, and in electing grace; in the suretyship engagements of Christ, in the covenant of his grace; and they had a place in the redeeming grace of Christ, in time; and in the last commission he gave to his disciples; and there was now room for them in the church of God; and will be in the new Jerusalem, and in the heavenly glory.
Luke 14:23
Ver. 23. And the Lord said unto the servant,.... A second time; that since the Jews put away the word of eternal life from them, and judged themselves unworthy of it by their contradicting and blaspheming it, he commanded his apostles to turn from them to the Gentiles; see Ac 13:45,
go out into the highways and hedges: the Persic version adds, "of the vineyards"; see 1Ch 4:23 and may in general design the mean, base, vile, and sinful state of the Gentiles; who might be said to be "in the highways", because they were without the commonwealth and church of the Jews; were not admitted to civil conversation, nor to religious worship with them; and were left to walk on in their own ways, of their own devising and choosing, in which they delighted: they were not in God's highway, which is a way of holiness,
Isa 35:8 but in their own highways; either following the various sects of the philosophers, which were vain and foolish; or going into different practices of idolatry, and walking in very sinful and vicious courses; and so were in the broad road and highway to destruction: and their being in, and under "the hedges", may denote their state of separation from God; being without him, alienated from the life of him, and afar off from him; being aliens from the commonwealth of Israel, and strangers from the covenants of promise, Eph 2:12 they were not in the gardens and enclosures, but under the hedges:
and compel them to come in; to the house of God, and church of Christ; to come and hear the word, and quit their former course of living, and attend the word and worship of God; and upon an evidence of the truth of grace upon their souls, to come into a Gospel church state, and partake of all privileges and ordinances in it; to which they are to be compelled, not by outward force, but by forcible words, by powerful arguments, and by the strength of persuasion; which expresses the nature of the Gospel ministry, which is to persuade Japhet to dwell in the tents of Shem; and the power that attends it by the divine Spirit; the case and condition of souls, who are generally bashful and backward, judging themselves unworthy; as also the earnest desire, and great liberality of Christ, the master of the feast, whose end in it is as follows:
that my house may be filled; with men, like a flock, and these with gifts and grace; with such as shall be saved, as with elect Jews, so with the fulness of the Gentiles.
Luke 14:24
Ver. 24. For I say unto you,.... Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true:
that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor
shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to judicial blindness and hardness of heart; and from whom, in a little while, the Gospel was wholly taken; and is not yet afforded to them as a body; nor will till the latter day, when the veil shall be taken away, and they shall turn to the Lord, and all Israel shall be saved; but as for the first disbelievers and rejecters of Christ among the Jews, they died in their sins, and perished eternally.
Luke 14:25
Ver. 25. And there went great multitudes with him,.... From Galilee, as he journeyed from thence to Jerusalem; some for one thing, and some another, and all perhaps were in expectation of his setting up a temporal kingdom when he came there; and hoped they should share, more or less, the worldly advantages of it; for the whole nation was big with such carnal notions of the Messiah. Jesus therefore, to draw off their minds from such views, and that they might not be disappointed, acquaints them, that if they would be his disciples, they must part with all that was near and dear to them; and prepare to suffer great hardships and difficulties for his name's sake: for it follows,
and he turned; himself to the company that was behind: and said unto them; with a grave and stern countenance, looking wistly at them, and in the most solemn manner delivered what is hereafter related.
Luke 14:26
Ver. 26. If any man come to me,.... Not in a corporeal, but in a spiritual way; nor barely to hear him preach; but so come, as that he believes in him, applies to him for grace, pardon, righteousness, life, and salvation; professes to be his, submits to his ordinances, and desires to be a disciple of his;
and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple: not that proper hatred of any, or all of these, is enjoined by Christ; for this would be contrary to the laws of God, to the first principles of nature, to all humanity, to the light of nature, to reason and divine revelation: but that these are not to be preferred to Christ, or loved more than he, as it is explained in
Mt 10:37 yea, these are to be neglected and forsaken, and turned from with indignation and resentment, when they stand in the way of the honour and interest of Christ, and dissuade from his service: such who would be accounted the disciples of Christ, should be ready to part with their dearest relations and friends, with the greatest enjoyment of life, and with life itself, when Christ calls for it; or otherwise they are not worthy to be called his disciples. The Ethiopic version inserts, "his house", into the account.
Luke 14:27
Ver. 27. Whosoever doth not bear his cross,.... All reproach, afflictions, persecutions, and death itself, cheerfully and patiently; the Ethiopic version renders it, "of his death the cross"; it signifies whatever is trying and disagreeable to flesh and blood:
and come after me; bearing his cross; as Christ himself was about to do, and which doubtless he had in view;
cannot be my disciple; he is not so in reality, nor does he deserve the name.
Luke 14:28
Ver. 28. For which of you intending to build a tower,.... Taking up a profession of Christ and his Gospel, is like building a tower; which, as a tower, must be laid on a good foundation; not on carnal descent and parentage; nor on a sober and religious education; nor on a civil, moral life and conversation; nor on a bare knowledge of Gospel truths and a flash of affection for them, and the people of God; but upon Christ the sure foundation; and on principles of grace formed by his Spirit, in their hearts: and this, like a tower, is carried very high; not by professing high things, but by living on high amidst a profession; by having the affections set on things above; and by looking down with contempt on things below; and by looking to, and pressing after, the prize of the high calling of God in Christ: the profession of some persons is very low; it arises from low principles, and proceeds on low views, aims, and ends; but where it is right, and well founded, it is like a tower, firm and steady, and is a fortress and bulwark against apostacy. Now what person acting deliberately in such a case as this, and proceeding with intention and design,
sitteth not down first, and counteth the cost, whether he have sufficient to finish it? as every wise man would, who has any thoughts of building a tower, or any other edifice: and so such that have an intention to take up a profession of religion, should sit down and well consider of it; which does not imply, that persons should delay making a profession, on whom it is incumbent; but that this should be done with thoughtfulness, care, and prudence: it should be considered on what foundation a man is going to build: whether the work of grace is truly wrought upon his soul; what be the nature and use of Gospel ordinances; with what views he takes up a profession, and submits to ordinances; what the church and minister are, he intends to walk with; and what the charge and cost of a profession; for such a work is chargeable and costly, and should be thought of and considered, whether he is able to bear it: for he will be called to self-denial; and must expect to suffer the loss of the favour of carnal relations and friends; and to be exposed to the scorn and rage of the world; a cross must be took up and bore; and great grace and strength are requisite to all this.
Luke 14:29
Ver. 29. Lest haply after he hath laid the foundation,.... Has begun to build, has taken up a profession, has submitted to ordinances, and got into a church state:
and is not able to finish it; a foundation may be laid, and the building may never be finished, because the foundation is not laid right; was it, it would continue, and the building go on, and at last be finished; though no man is able to finish it of himself, yet those hands which have laid the foundation, will raise up the superstructure, and complete the whole building, through the power and efficacy of divine grace: but where there is a beginning, and which at first looks well, and there is no progress, but the work is dropped and left unfinished,
all that behold it, begin to mock; as follows;
Luke 14:30
Ver. 30. Saying, this man began to build,.... He set out well, he promised great things, and made a considerable bluster and stir, as if he would carry things at once to a very high pitch:
and was not able to finish; it was all noise and talk, and nothing else: falling off from a profession of religion, exposes men to contempt and scorn; such are not only cast out of churches with disgrace, but are despised by men, by wicked men; and are a reproach, a proverb, and a taunt in all places; and even are mocked by devils too.
Luke 14:31
Ver. 31. Or what king going to make war against another king,.... Our Lord illustrates the same thing, the business of a profession, by another similitude, or parable; taking up a profession of religion, is like to two kings engaging in a war. The king on the one side, is the Christian professor; true believers are kings, they have the apparel of kings, the royal robe of Christ's righteousness; they live like kings, at the table of the King of kings; have the attendance of kings, angels ministering unto them; have crowns and thrones as kings have, and greater than theirs; and have a kingdom of grace now, and are heirs of the kingdom of glory. The king on the other side, is the devil; who is the king and prince of the rest of the devils, and over the men of the world; a kingdom is ascribed to him, which is a kingdom of darkness; and he is said to be a great king, and is represented as proud, cruel, and tyrannical: now the Christian professor's life is a warfare; he is engaged with many enemies; the corruptions of his own heart within, and the world without; and especially Satan, who is to be resisted, and by no means to be yielded to, though there is a great inequality between them: and therefore what man that engages in such a warfare,
sitteth not down first, and consulteth whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? and such a difference there is between the Christian professor and the devil; the one is flesh and blood, the other a spirit; the one is raw and undisciplined, the other a veteran soldier; the one a stripling, and the other the strong man armed: their numbers are unequal; the people of Christ are few, and their force and strength in themselves small; and they have a large number of devils, and of the men of the world, and of the lusts of their own hearts, to grapple with; wherefore it is necessary to sit down and consult, not with flesh and blood, but with other Christians; and chiefly, and above all, with God himself; what will be the charges of this warfare; the hardships to be endured; in whose name and strength they are to engage; what weapons to take, and how to use them; and how to get knowledge of the designs, methods, and strength of the enemy, and take every advantage of him.
Luke 14:32
Ver. 32. Or else, while the other is a great way off,.... Upon his march, with resolution to come up and give battle, though as yet at a distance:
he sendeth an ambassage; or men, with an embassy to him:
and desireth conditions of peace; greatly to his disadvantage and reproach: so to give out, and leave off fighting with sin, Satan, and the world, and make peace with them, is shameful and scandalous; but on the other hand, such who have engaged in this war, should pursue it with rigour and courage; considering that God is on their side; that Christ is the captain of their salvation; that the Spirit of God that is in them, is greater than he that is in the world; that angels encamp around them; that it is a good cause they are engaged in; that they have good weapons, the whole armour of God provided for them; are sure of victory, and shall at last enjoy the crown of life, righteousness and glory.
Luke 14:33
Ver. 33. So likewise whosoever he be of you,.... Let him be ever so forward to follow me, to make a profession of me and of my Gospel, and to become a disciple of mine:
that forsaketh not all that he hath; when called to it, relations, friends, possessions, estates, and what not, which is an explanation of Lu 14:26
he cannot be my disciple; he is not in fact one, and is not worthy to be called one.
Luke 14:34
Ver. 34. Salt is good,.... See Gill on "Mt 5:13",
See Gill on "Mr 10:50".
Luke 14:35
Ver. 35. It is neither fit for the land,.... For the manuring of it, when it has lost its savour and spirit; otherwise it makes land fruitful, if too much is not used, and especially fixed salts have this use; though Pliny says {o},
"every place in which salt is found, it is barren and brings forth nothing.''
Nor yet for the dunghill; to mix with dung, and help it, that it may be the more serviceable for the earth; and just such useless things, are a mere external profession of religion, and professors of it, and ministers of the word, without the grace of God; they are of no use, but hurtful to the church, and to the world; these phrases are left out in the Persic and Ethiopic versions:
but men cast it out; into the streets, as entirely useless: and so such graceless professors and ministers, are to be cast out of the churches of Christ now, and will be excluded the kingdom of heaven hereafter:
he that hath ears to hear, let him hear; this being a point of great importance and consequence; See Gill on "Mt 11:15".
{o} Nat. Hist. l. 31. c. 7.