14<\/strong> .<\/em> Man<\/em> ] The word is sternly repressive. Comp. Rom 2:1<\/span>.<\/p>\n who made me a judge<\/em> ] “My kingdom is not of this world,” Joh 18:36<\/span>.<\/p>\n or a divider<\/em> ] i.e. umpire, arbitrator. There is an evident allusion to Exo 2:14<\/span>.<\/p>\n Who made me a judge? – <\/B>It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose – to preach the gospel, and so to bring people to a willingness to do right. Civil affairs are to be left to the magistrate. There is no doubt that Jesus could have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can persuade men who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way.<\/P><\/p>\n Verse 14<\/span>. A judge<\/B><\/I>] Without some judgment given in the case, no division could be made; therefore Jesus added the word judge<\/I>. PEARCE. A minister of Christ ought not to concern himself with secular<\/I> affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all<\/I> should never make himself a party<\/I> man<\/I>; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties.<\/P><\/p>\n 14. Man,<\/B> c.Contrast thisstyle of address with<\/I> “my friends,” (Lu12:4<\/span>). <\/P> who,<\/B> &c.a questionliterally repudiating the office which Moses assumed (Ex2:14<\/span>). The influence of religious teachers in the externalrelations of life has ever been immense, when only the<\/I> INDIRECTeffect of their teaching but whenever they intermeddle<\/I>DIRECTLY with secularand political matters, the spell of that influence is broken.<\/I><\/P><\/p>\n And he said unto him, man<\/strong>,…. Or “friend”, as the Ethiopic version renders it; that is, Jesus said to him, as the Syriac, Persic, and Ethiopic versions express it:<\/p>\n who made me a judge, or a divider over you<\/strong>? referring to the words of one of the Hebrews to Moses, when he interposed in a difference, Ex 2:14<\/span> 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.<\/p>\n A judge or a divider <\/B> ( <\/SPAN><\/span>). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Ex 2:14<\/span>. Jesus is rendering unto Caesar the things of Caesar (Lu 20:25<\/span>) and shows that his kingdom is not of this world (Joh 18:36<\/span>). The word for divider or arbiter (<\/SPAN><\/span>) is a late word from <\/SPAN><\/span> (verse 13<\/span>) and occurs here only in the N.T. <\/P> <\/p>\n Made [] <\/SPAN><\/span>. Appointed or constituted.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he said unto him, Man,” <\/strong>(eipen de pros autous) “And he (Jesus) said directly to him,” (anthrope) “Man,” personally addressing him in a chiding manner, as “man” so different from “friend”, or comrade, Luk 12:4<\/span>.<\/p>\n 2) “Who made me a judge or a divider over you?” <\/strong>(tis me katestesen kriten e meristen eph’ humas) “Who made or appointed me a judge (or adjudicator), an arbitrator, an estate divider in civil matters over you?” Joh 18:36<\/span>. Jesus did not come the first <\/strong>time to act as a civil ruler, governor, or king over men. It is what one is, not what one has, that determines his true character and value.<\/p>\n (14) Man, who made me a judge . . .?<\/strong>This is the only instance of our Lords so addressing one who had come to Him as a questioner. As in Rom. 2:1<\/span>; Rom. 2:3<\/span>, the form, O man, was one which expressed grave censure and indignation. Was it for this that men came to Him instead of seeking for the kingdom of God? He accordingly distinctly repudiates any but the purely spiritual aspect of a scribes work, and will neither act publicly as judge nor privately as arbitrator. (Comp. Joh. 8:11<\/span>.)<\/p>\n 14<\/strong>. <\/strong> Man<\/em> A word of solemn rebuke. <\/p>\n A judge or a divider<\/em> Jesus uses of himself words which were used in reply to Moses. Exo 2:14<\/span>. The judge is an official magistrate, and an arbitrator is voluntarily chosen. It was customary for contestants to choose a Rabbi for arbitrator. The custom came into use as early as the Captivity, when the Jews preferred to have their own cases tried, not by foreign courts, but by their own Jewish referees. An excellent but over-churchly commentator on this passage, draws a lesson from these words against those who assume, in Church or State, official functions to which they have not been regularly called, that is, in a so styled apostolic succession. But if Jesus had accepted this man’s request, it would have been no assumption of office <\/em> at all, but the performance of a voluntary kindness. One would expect such a commentator to know that some of the noblest early bishops of the Christian Church, Ambrose and Augustine, felt obliged to undergo the onerous task of arbitration against their own wills, but in obedience to conscience, and according to the doctrine of Paul. Our Lord refused: first, <\/em> in order to admonish this man of his folly in thinking of lawsuits in the midst of a discourse on the judgment day of God; and second, <\/em> because as Son of God, in a brief mission for mankind, the hours of his brief ministry could not be devoted to secular matters between man and his fellow.<\/p>\n ‘But he said to him, “Man, who made me a judge or a divider over you?”<\/p>\n Jesus’ reply is indicative of how He saw His position. He had not been sent to sort out petty worldly affairs, especially not when the motives were so poor. Possibly because He has been speaking about the last Judgment the man has misjudged His concerns. But His concerns are with the Kingly Rule of God. If this man wanted judgments concerning inheritances and about divisions of land on earth let him go to those who saw that as part of their task, and gloried in such things. He did not see it as part of His ministry, and He did not consider that God had anointed Him for this. This was nothing to do with the Kingly Rule of God which was for those whose minds were turned towards Heaven. On what grounds then was the man claiming that He should interfere? For the phrase compare Exo 2:14<\/span>.<\/p>\n We are left to assume that the man then went away. In view of the fact that his eyes were only on an earthly inheritance he was no longer relevant. And that was why he was dismissed. Here was Jesus on His way to Jerusalem to die, and speaking of eternal choices, and all this man could think of was a grubby inheritance. (We may all at some time have to have a part in inheritance cases, but the warning here is not to let them interfere in our service and usefulness for Him. If they take possession of us we are failing Him).<\/p>\n 14 And he said unto him, Man, who made me a judge or a divider over you? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. A judge or a divider over you<\/strong> ] It is work enough for a minister rightly to judge of the estate of his flock, and to divide the word of God unto them daily and duly. “What is that to thee?” said Christ to Peter when he meddled with that which belonged not to him, Joh 21:21<\/span> . Age quod tui muneris est, <\/em> said Valentinian to Ambrose: Do thine own business. And Verbi minister es, hoc age, <\/em> was Mr Perkins’ motto. Clericus in foro est piscis in arido.<\/em> <\/p>\n 14.<\/strong> ] <\/strong> .,<\/strong> a word of solemn reproof: see Rom 2:1<\/span> ; Rom 9:20<\/span> . The <\/strong> .<\/strong> also forms a definite subject for <\/strong> to refer to, ‘ men<\/em> ,’ i.e. mankind in general. This question is expressed in almost the very words of the Egyptian rejecting the arbitration of Moses, Exo 2:14<\/span> ; and may shew us the essential difference of the two offices of Moses and Christ.<\/p>\n Luk 12:14<\/span> . , man! discouraging, no sympathy with the object ( cf.<\/em> Rom 2:1<\/span> ; Rom 9:20<\/span> ). , a judge, deciding the right or equity of the case; , an arbiter carrying out the judgment (here only in N.T.). The application was the less blameworthy that appeals to Rabbis for such purposes seem to have been not infrequent (Schanz).<\/p>\n made = appointed, or constituted. Compare Exo 2:4. <\/p>\n over. Greek. epi. App-104. Not with the same case as in verses: Luk 12:42, Luk 12:44. <\/p>\n 14.] ., a word of solemn reproof: see Rom 2:1; Rom 9:20. The . also forms a definite subject for to refer to, men, i.e. mankind in general. This question is expressed in almost the very words of the Egyptian rejecting the arbitration of Moses, Exo 2:14;-and may shew us the essential difference of the two offices of Moses and Christ.<\/p>\n Luk 12:14. , man) He addresses him as a stranger (one alien to Him).-, a judge) to give (pronounce) sentence of law.-, a divider) to divide goods [between parties at issue].<\/p>\n Man: Luk 5:20, Luk 22:58, Rom 2:1, Rom 2:3, Rom 9:20 <\/p>\n who: Exo 2:14, Joh 6:15, Joh 8:11, Joh 18:35, Joh 18:36 <\/p>\n Reciprocal: Pro 26:17 – passeth Joh 8:15 – I judge Act 7:27 – Who Act 24:10 – a judge 1Co 5:12 – what<\/p>\n 4<\/p>\n Jesus rebuked the man by this question which amounted to the refusal to “take the case” as a wise judge might say if asked to interfere in an outside affair.<\/p>\n Luk 12:14. Man. In a tone of reproof, as in Rom 2:1; Rom 9:20.<\/p>\n Who made me a judge? etc. Moses assumed this position and was reproached for it by one of his countrymen in language closely resembling this (Exo 2:14); Christ expressly rejects it. The one was the founder of a state, the other of a spiritual kingdom. A purely worldly case, our Lord declines to consider. It has been remarked that He repeatedly considered the question of divorce; which shows that marriage and divorce are not purely secular matters, but of a religious character.<\/p>\n Verse 14 <\/p>\n It was plainly improper for him to attempt to turn the authority of an inspired prophet of God, as he must have considered the Savior, into an instrument for accomplishing tits own private and pecuniary ends.<\/p>\n By asking this question, Jesus forced the man to consider who Jesus was. This was the fundamental issue for this man. He had appealed to Jesus as a judge, as the Jews often appealed to rabbis to settle such disputes. [Note: Morris, p. 212.] <\/span> Jesus asked if he realized what He was doing. Really God had appointed Jesus as this man’s judge as well as everyone else’s judge. Hopefully the man faced the question of Jesus’ authority over him and became a believer, but this was not Luke’s concern in recording this incident.<\/p>\n By answering as He did, Jesus was also refusing to pass judgment on the situation the man had presented to Him. He was competent to deal with it, but He refused to do so because He wanted to deal with another issue, namely, the man’s materialism.<\/p>\n "He [Jesus] came to bring men to God, not to bring property to men." [Note: Ibid.] <\/span><\/p>\n And he said unto him, Man, who made me a judge or a divider over you? 14 . Man ] The word is sternly repressive. Comp. Rom 2:1. who made me a judge ] “My kingdom is not of this world,” Joh 18:36. or a divider ] i.e. umpire, arbitrator. There is an evident allusion … Continue reading “Exegetical and Hermeneutical Commentary of Luke 12:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25455","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25455","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25455"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25455\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25455"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25455"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25455"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"