2<\/strong>. were sinners above all the Galileans<\/em> ] The ‘were’ is literally, ‘became,’ i.e. ‘stamped themselves as,’ ‘proved themselves to be.’ We trace a similar mistaken ‘supposition’ in the question of the disciples about the blind man (Joh 9:2<\/span>). It was indeed deeply engrained in the Jewish mind, although the Book of Job had been expressly levelled at the uncharitable error of assuming that individual misfortune could only<\/em> be the consequence of individual crime. Such is sometimes<\/em> the case (Gen 42:21<\/span>; Jdg 1:7<\/span>), but although all human sorrow has its ultimate cause in human sin, it is wrong to assume in individual cases<\/em> the connexion of calamity with crime.<\/p>\n suffered such things<\/em> ] Rather, have suffered these things.<\/p>\n Suppose ye … – <\/B>From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that they were very great sinners.<\/P> I tell you, Nay – <\/B>Jesus assured them that it was not right to draw such a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are especially wicked.<\/P> Except ye repent – <\/B>Except you forsake your sins and turn to God. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their own danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating them to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this he showed his love for the souls of people, and in this he set us an example that we should walk in his steps.<\/P> Ye shall all likewise perish – <\/B>You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate and yet more severe than this. They came to him believing that these men who had perished were especially wicked. He did not tell them that they were as bad as the Galileans, but left them to infer it, for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans. Compare the notes at Matt. 24<\/span>. From this account of the Galileans we may learn:<\/P> (1) That people are very prone to infer, when any great calamity happens to others, that they are especially guilty. See the Book of Job, and the reasonings of his three friends.<\/P> (2) That that conclusion, in the way in which it is usually drawn, is erroneous. If we see a man bloated, and haggard, and poor, who is in the habit of intoxication, we may infer properly that he is guilty, and that God hates his sin and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a mans house is burned down, or when his children die, or when he is visited with a loss of health; nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war; nor should we infer it when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. Those who thus perish may be far more virtuous than many that live.<\/P> (3) This is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity.<\/P> (4) There is another world a future state – a world where the good will be happy and the wicked punished. There all that is irregular on earth will be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order.<\/P> (5) When people are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about themselves. What is their character? What is their condition? It may be that they are in quite as much danger of perishing as those are whom they regard as so wicked.<\/P> (6) We must repent. We must all repent or we shall perish. No matter what befalls others, we are sinners; we are to die; we shall be lost unless we repent. Let us, then, think of ourselves rather than of others; and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow-sinners are exposed to trials here, we may be exposed to more awful woes there. Woe there is eternal; here, a calamity like that produced by a falling tower is soon over.<\/P> <\/p>\n And Jesus answering, said unto them<\/strong>,…. 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:<\/p>\n suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things<\/strong>? 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.<\/p>\n Sinners above all <\/B> ( <\/SPAN><\/span>). <\/SPAN><\/span> means “beside,” placed beside all the Galileans, and so beyond or above (with the accusative).<\/P> Have suffered <\/B> (<\/SPAN><\/span>). Second perfect active indicative third plural from <\/SPAN><\/span>, common verb, to experience, suffer. The tense notes that it is “an irrevocable fact” (Bruce). <\/P><\/p>\n <\/strong><\/p>\n 1) “And Jesus answering said unto them,” <\/strong>(kai apokritheis elpen autois) “And replying he said to them,” explained to them very clearly, perhaps not as they expected.<\/p>\n 2) “Suppose ye that these Galileans were sinners,” <\/strong>(dokiete hoti hoi Galilaioi houtoi hamartoloi enegento) “Do you all think that these Galileans were (came to be) sinners;” Just because some came to tragic death as a result of their sins does not make them any more certain for hell than the morally upright and the ethically upright rejecter of Jesus Christ, Joh 3:3<\/span>; Joh 3:5<\/span>.<\/p>\n 3) “Above all the Galilaeans,” <\/strong>(para pantes tous Galilaious) “Above (worse than) all the Galileans” or all others in Galilee because they permitted this sacrilege by Pilate, Rom 3:23<\/span>; Ecc 7:20<\/span>, or came to be sacrificed by him?<\/p>\n 4) “Because they suffered such things,” <\/strong>(hoti tauta peponthasin) “Because they have permitted or allowed these things,” allowed Pilate to pour human blood of slain Galilaeans on their own Jewish altar, mingling it with their sacrifices? In a contemptible manner of sacrilege? Did this make those Galilaeans any worse sinners before God than those Galilaeans who rejected Him? Joh 8:24<\/span>.<\/p>\n 2. Do you imagine? etc. This passage is highly useful, were it for no other reason than that this disease is almost natural to us, to be too rigorous and severe in judging of others, and too much disposed to flatter our own faults. The consequence is, that we not only censure with excessive severity the offenses of our brethren; but whenever they meet with any calamity, we condemn them as wicked and reprobate persons. On the other hand, every man that is not sorely pressed by the hand of God slumbers at ease in the midst of his sins, as if God were favorable and reconciled to him. This involves a double fault; for when God chastises any one before our eyes, he warns us of his judgments, that each of us may examine himself, and consider what he deserves. If he spares us for a time, we are so far from having a right to take such kindness and forbearance as an opportunity for slumber, that we ought to regard it as an invitation to repentance. <\/p>\n To correct the false and cruel judgment which we are accustomed to pass on wretched sufferers, and, at the same time, to shake off the indulgence which every man cherishes towards himself, he shows, first, that those who are treated with severity are not the most wicked of all men; because God administers his judgments in such a manner, that some are instantly seized and punished, and others are permitted to remain long in the enjoyment of ease and luxury, Secondly, he declares that all the calamities which happen in the world are so many demonstrations of the wrath of God; and hence we learn what an awful destruction awaits us, (278) if we do not avert it. <\/p>\n The immediate occasion for this exhortation was, that some told him that Pilate had mingled human blood with sacrifices, in order that so shocking an event might bring sacrifices into abhorrence. As it is probable that this outrage was committed on the Samaritans, who had departed from the pure service of the Law, the Jews would easily and readily be disposed to condemn the Samaritans, and by so doing to applaud themselves. But our Lord applies it to a different purpose. As that whole nation was hated and detested by them on account of ungodliness, he puts the question, “Do you imagine that those wretched persons, who have been put to death by Pilate, were worse than others? You are perfectly aware, that that country is full of ungodly men, and that many who deserved the same punishment are still alive. He is a blind and wicked judge who decides as to the sins of all men by the punishments which they now endure. It is not always the most wicked man who is first dragged to punishment; but when God selects a few out of a large number to be punished, he holds out in their person a threatening that he will take vengeance on the remainder, in order that all may be alarmed.” <\/p>\n Having spoken of the Samaritans, he now approaches more closely to the Jews themselves. Eighteen men had at that time been killed by the fall of a tower in Jerusalem. He declares that those men were not more wicked than others, but that their death was held out to all as a ground of alarm; for if in them God gave a display of his judgment, no more would others, though they might be spared for a time, escape his hand. Christ does not, however, forbid believers to consider attentively the judgments of God, but enjoins them to observe this order, to begin with their own sins. They will thus obtain the highest advantage; for they will avert God’s chastisements by voluntary repentance. To the same purpose is the warning which Paul gives, <\/p>\n Let no man deceive you with vain words; for on account of these things the wrath of God cometh against the rebellious, (Eph 5:6<\/span>.) <\/p>\n (278) “ Dont nous avons a penser quelle punition et damnation nous sentirons;”— “by which we are led to consider what punishment and condemnation we shall receive.” <\/p>\n (2) Suppose ye that these Galilans<\/strong> . . .?<\/strong>The tale had probably been told with a conviction, expressed or implied, that the massacre had been a special judgment for some special and exceptional guilt. Our Lord at once, here as in Joh. 9:7<\/span>, sweeps away all their rash interpretations of the divine government, and declares that all, unless they repented, were under the sentence of a like destruction. The likewise, however, is hardly to be taken, as some have taken it, in a literal sense. Some, it may be of those who heard the words, perished by the sword of Titus, as the Galileans had done by the sword of Pilate, but hardly all who were impenitent. Still less could this be said of the form of death referred to in the verse that follows.<\/p>\n 2<\/strong>. <\/strong> Jesus answering<\/em> The two parts of Jesus’s answer at once neutralize their sneer and rebuke the false theology of these informants. These Galileans were not proved by their sad fate to be worse than other Galileans, or than people in Jerusalem, Luk 13:4<\/span><\/em> For special misfortunes are no proof of special guilt; and the same perdition which these sinners may have incurred will be the fate of all who repent not. <\/p>\n Because they suffered these things<\/em> Our Lord does not deny that even temporary suffering is a penalty for wickedness; or that all mankind are sufferers because they are sinners. But he denies that the greater sufferings are proof of the greater guilt. Such are the sins of all that they might suffer these same calamities without injustice being done them.<\/p>\n ‘And he answered and said to them, “Do you think that these Galileans were sinners above all the Galileans, because they have suffered these things?” ’<\/p>\n This confirms that there had been some suggestion that they had brought their suffering on their own heads, or possibly even the suggestion that for someone to be killed while actually in the process of bringing a sacrifice must prove what dreadful sinners they were. The idea has become fixed in some people’s minds that these were particularly sinful Galileans. Note Jesus’ description of them as having ‘suffered’. It connects back with the suffering He is bringing on the world (Luk 12:49<\/span>). They are examples of the fire that is coming on the earth.<\/p>\n Luk 13:2-3<\/span><\/em><\/strong>. <\/strong>Suppose ye that these Galileans, <\/em><\/strong>&c.<\/strong> Our Lord’s hearers had insinuated a very wrong notion of Providence; for which cause he not only condemned it in the question just now mentioned, but told them expressly, that these Galileans were not to be reckoned greater sinners than others, because they had fallen by so severe a calamity; and exhorted them, instead of forming harsh judgments of others fromsuch examples of sufferings, to improve them as incitements to themselves to repent; <\/em>assuring them, that if they did not, they should all likewise perish; <\/em>or, as it may be rendered, you shall all perish thus: <\/em>which is not only more literal, but the rather to be chosen; because, as Grotius, Tillotson, Whitby, and many others have observed, there was a remarkable resemblance between the fate of these Galileans, and that of the whole Jewish nation; the flower of which was slain at Jerusalemby the Roman sword, while they were assembled at one of their great festivals; and many thousands of them perished in the temple itself, and were, as their own historian represents it at large, literally buried under its ruins. <\/em>See Josephus’s Jewish War, b. 6. 100: 4. <\/p>\n Luk 13:2-3<\/span> . Jesus makes use of this news by way of warning, and to stir them up to repentance. He points to the slaughter of those people as an example of the divine punishment, which teaches not that the persons concerned are the most deserving of punishment, but that punishment, if carried into effect against individuals<\/em> , must fall upon all<\/em> (to wit, the whole class, so that in the application<\/em> the Messianic<\/em> punishment of eternal is intended [160] ) if they should not have repented.<\/p>\n ] more than<\/em> ; see Bernhardy, p. 259; Buttmann, Neut. Gr<\/em> . p. 292 [E. T. 339].<\/p>\n ] not were<\/em> ( ), but became<\/em> (see generally, C. F. A. Fritzsche in Fritzschior. Opusc<\/em> . p. 284 f.) to wit, declaratory: that they became known<\/em> as sinners by the fact, namely, that they suffered such things ( .), perf<\/em> ., see Winer, p. 242 [E. T. 338].<\/p>\n [160] Not the destruction of Jerusalem, as Grotius and many will have it.<\/p>\n 2 And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 2. Because they suffered such things<\/strong> ] None out of hell ever suffered more than those worthies, Heb 11:1-40<\/span> . Shall any therefore condemn that generation of God’s children?Psa 73:15<\/span>Psa 73:15<\/span> . SeeLam 4:6<\/span>Lam 4:6<\/span> ; Dan 9:12<\/span> . <\/p>\n 2, 3.<\/strong> ] Our Lord perceives this to be their reasoning they did not express<\/em> it, as is plain by the <\/strong> <\/strong> He does not deny that all the Galilans were sinners, and deserved God’s judgments, but that these were pre-eminently so<\/em> . The <\/strong> (the force of which is lost in the E. V., ‘ likewise<\/em> ’) should be rendered in like manner,<\/strong> as indeed the Jewish people did perish by the sword of the Romans.<\/p>\n Luk 13:2<\/span> . : Jesus answered to an implied question. Those who told the story expected Him to make some remarks on it; not such doubtless as He did make. , think ye; probably that was just what they did think. The fate of the Galileans awakened superstitious horror prone to impute to the victims special criminality. . ., in comparison with all Galileans<\/em> . To make the point more vivid the victims are compared with men of their own province, disposition, and temptations. , became, were shown to be. , have suffered, an irrevocable fact.<\/p>\n Jesus (App-98. X). Read “He” with [L] T Tr. A WI R. <\/p>\n were = happened to be. <\/p>\n sinners = defaulters. Connecting it with Luk 12:58. <\/p>\n above. Greek para. App-104. <\/p>\n suffered = have suffered. <\/p>\n 2, 3.] Our Lord perceives this to be their reasoning-they did not express it, as is plain by the He does not deny that all the Galilans were sinners, and deserved Gods judgments, but that these were pre-eminently so. The (the force of which is lost in the E. V., likewise) should be rendered in like manner, as indeed the Jewish people did perish by the sword of the Romans.<\/p>\n Luk 13:2. ) A Metonymy for, Think ye that you are innocent, and will escape without punishment? We ought to have regard, not so much to what has happened to others, or why it has so happened, as to what may happen to ourselves, and what ought to be done by us. [This is the principal use to be made of the news which we hear.-V. g.-, seeing that, because that) It is rather unsafe to draw a conclusion from individual calamities to individual sins (to think great calamities of individuals must be the result of their great sins, as Jobs friends thought of him).-V. g.]<\/p>\n sinners <\/p>\n Sin. (See Scofield “Rom 3:23”). <\/p>\n Suppose: Luk 13:4, Job 22:5-16, Joh 9:2, Act 28:4 <\/p>\n Reciprocal: 2Ch 36:17 – in the house Job 9:22 – He destroyeth Job 19:5 – plead Joh 9:3 – Neither Act 5:37 – he also<\/p>\n 2<\/p>\n Jesus informed them that the Galilaeans were not any worse than other sinners in God’s sight, even though this misfortune had come to them.<\/p>\n Luk 13:2. Suppose ye? Our Lord perceives their reasoning, and first corrects the mistake they made, adding an appropriate warning.<\/p>\n Were sinners. Our Lord does not deny that they were sinners; but only that their fate proved them to be especially great sinners. Jobs friends made the same mistake. The verse directly opposes the very common habit of calling every calamity that befalls another a judgment. Such a verdict has the air of piety, but it is generally the result of uncharitableness. The next verse shows that our Lord so regarded it.<\/p>\n Many of the Jews in Jesus’ day believed that tragedy or accident was the direct result of some personal sin (cf. Joh 9:1-3). Thus they concluded that the Galileans who had perished must have been great sinners. They based this view on a faulty theory of divine retribution (cf. Job 4:7; Job 8:20; Job 22:4-5). Jesus repudiated this theory and viewed the death of the Galileans as the consequence of sin generally. Jesus stressed the error of their view by placing the word "no" (Gr. ouchi<\/span>) first in the sentence for emphasis (cf. Luk 13:4). He then drew a conclusion. Everyone needs to repent because everyone is a sinner, and all sin brings judgment.<\/p>\n And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? 2. were sinners above all the Galileans ] The ‘were’ is literally, ‘became,’ i.e. ‘stamped themselves as,’ ‘proved themselves to be.’ We trace a similar mistaken ‘supposition’ in the question of the disciples … Continue reading “Exegetical and Hermeneutical Commentary of Luke 13:2”<\/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-25502","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25502","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=25502"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25502\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25502"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25502"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25502"}],"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: 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete 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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/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: Scofield Reference Bible Notes<\/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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"