14<\/strong>. not to meditate before<\/em> ] Luk 12:11<\/span>; Mat 10:19-20<\/span>. The meaning is that they were neither to be anxious about<\/em> the form of their Apologia, not to make it skilfully elaborate.^_<\/p>\n Verse 14<\/span>. Settle it therefore<\/B><\/I>, &c.] See Clarke on <\/span>Mt 10:19<\/span><\/span>.<\/P><\/p>\n See Poole on “Mat 10:19-20<\/span>“, See Poole on “Mar 13:11<\/span>“. We must not think that our Saviour by this forbids us what is naturally impossible for us to avoid, that is, the forming of those words first in our thoughts which we speak, nor yet a prudent thinking beforehand what we should speak; but an anxious thinking what we should speak, such a thinking as should argue a distrust in God to carry its through with that testimony which he calleth us forth to give. <\/P> For, <\/I>saith he, I will give you a mouth and wisdom.<\/I> So he promised Moses, that he would be with his mouth, and teach him what to say, Exo 4:12<\/span>,15<\/span>. And he tells Ezekiel, that he would open his mouth, Eze 3:27<\/span>. Here he promises the disciples a mouth and wisdom, <\/I>that is, such wisdom as should guide their tongues when they should be called out to testify for him. This was made good to Stephen, Act 6:9<\/span>,10<\/span>; the Libertines, Cyrenians, Alexandrians, those of Cilicia and Asia, were not able to resist the wisdom and spirit by which he spake.<\/I> Thus it fared with Peter and John, Act 4:8-13<\/span>. <\/P> By resist<\/I> we must understand conquer, or victoriously resist. The enemies of the gospel have been always opposing and resisting the patrons and witnesses of and for the truth, but never yet made a conquest: let any indifferent reader but read, and judge the accounts we have of the conflicts between the papists and the protestants in the beginning of the Reformation, or between the papists and the martyrs in Queen Marys days in this nation, and judge on whose side there was most Scripture and reason. This promise hath been fulfilling from Christs time even to this day. It is true, the enemies have been able to kill the persons of Christs disciples; they stoned Stephen, killed James with the sword, Act 7:12<\/span>; they crucified Peter and Andrew, stoned Philip, banished John into Patmos, flayed Bartholomew, beheaded Matthew, and various ways destroyed many in the first and most furious times, and have slain many thousands since; but the truths which they preached prevailed. <\/P> <\/p>\n Settle it therefore in your hearts<\/strong>,…. Resolve on this in your minds, and let it be a rule never to be departed from:<\/p>\n not to meditate before what you shall answer<\/strong>; not to sit down, and study a form of words, and scheme of things, what to reply to the ensnaring questions, that may be thought would be asked, by kings and rulers, or any of the judges before whom they should be brought; it being natural for persons, especially of a low life, to be timorous and fearful, to appear before such great personages, and to be thoughtful and solicitous what to say to any question that may be asked them; [See comments on Mt 10:19]<\/span>.<\/p>\n Not to meditate beforehand <\/B> ( <\/SPAN><\/span>). The classical word for conning a speech beforehand. Mr 13:11<\/span> has <\/SPAN><\/span>, a later word which shows previous anxiety rather than previous preparation.<\/P> How to answer <\/B> (<\/SPAN><\/span>). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon. <\/P> <\/p>\n To answer. See on answer, 1Pe 3:15<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Settle it therefore in your hearts,” <\/strong>(thete oun en edis kardiais humon) “Therefore you all settle it in your hearts,” or let it be fixed in your hearts or affections, Mat 10:19<\/span>; Be calmed when it comes, Job 5:8<\/span>.<\/p>\n 2) “Not to meditate before what ye shall answer” <\/strong>(me promeletan apologethenai) “Not to premeditate to defend yourselves,” or how to defend yourselves, Mat 10:19<\/span>; Mar 13:11<\/span>; Luk 12:11<\/span>.<\/p>\n (14) Not to meditate before . . .<\/strong>The word differs from that used in the parallel passage of Mar. 13:11<\/span>, take no thought (the addition of premeditate there is very doubtful), as involving less anxiety. It is not found elsewhere in the New Testament, but the uncompounded verb meets us, as used by St. Paul, in 1Ti. 4:15<\/span>.<\/p>\n “Settle it therefore in your hearts, not to prepare in detail beforehand on how to answer, for I will give you a mouth and wisdom, which all your adversaries will not be able to withstand or to gainsay.”<\/p>\n When such things occur they will not need to prepare clever defences beforehand. (It was usual to prepare long and verbose speeches along with suitable gestures in order to impress the court). For they are assured that Jesus will Himself at that time give them a mouth and wisdom which none will be able to prove wrong or rebut. We note again here Luke’s deliberate omission of reference to the Holy Spirit in accordance with his pattern in this last part of the Gospel (but for such an idea compare Mar 13:11<\/span>; and see Luk 12:12<\/span>; Mat 10:20<\/span>). Instead note how Jesus Himself will be with them in His risen power, as in Mat 28:20<\/span>.<\/p>\n ‘I will give you a mouth and wisdom.’ Compare here God’s promise to Moses, ‘I will be with your mouth and teach you what you shall say’ (Exo 4:12<\/span>). Then He promised that Aaron would be his mouth (Exo 4:16<\/span>). The whole of Exo 4:10-16<\/span> is worthy of study in this connection, the difference being that the persecuted Christian will have Christ standing with him rather than just Aaron. Compare Act 6:10<\/span> where the hearing ‘could not withstand the Spirit and wisdom with which he (Stephen) spoke’.<\/p>\n Luk 21:14-15<\/span> . Comp. Luk 12:11<\/span> f.; Mat 10:19<\/span> f.; Mar 13:11<\/span> f.<\/p>\n ] stands with great emphasis at the beginning, opposed to the . . of the disciples. Bengel well says: “Jesus loquitur pro statu exaltationis suae.”<\/p>\n ] a concrete representation of speech<\/em> . Comp. Soph. Oed. R<\/em> . 671, Oed. C<\/em> . 685. A kindred idea, Exo 4:16<\/span> ; Isa 15:1-9<\/span> .<\/p>\n ] corresponds to , and . to (comp. Act 6:10<\/span> ).<\/p>\n The promise was to be fulfilled by the Holy Ghost<\/em> as the Paraclete<\/em> , Joh 14<\/span> . Comp. Act 6:10<\/span> . But a reference to the fate of Stephen<\/em> (Holtzmann) is not sufficiently indicated.<\/p>\n 14 Settle it<\/em> therefore in your hearts, not to meditate before what ye shall answer: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. See Mat 10:19<\/span> ; Mar 13:11<\/span> ; See Trapp on “<\/em> Mat 10:19 “<\/em> See Trapp on “<\/em> Mar 13:11 “<\/em> <\/p>\n Luk 21:14<\/span> . : not = consider, as in Luk 1:66<\/span> , but = resolve, as in Act 5:4<\/span> (“settle it in your hearts,” A.V [176] ). (here only in N.T.), not to study beforehand, with the inf.; not to be taken in the letter, as a rule, but in the spirit, therefore = Mk.’s which counsels abstinence from anxious thought beforehand.<\/p>\n [176] Authorised Version.<\/p>\n in. Greek. eis. App-104. meditate. Compare Luk 12:11. Mat 10:19, Mat 10:20. <\/p>\n answer. Compare 1Pe 3:15. <\/p>\n Luk 21:14. , lay it down as settled) Make this your one labour, that ye give yourselves no labour. [It is, in truth, the best kind of study, to commit ones self to God.-V. g.]<\/p>\n Luk 12:11, Luk 12:12, Mat 10:19, Mat 10:20, Mar 13:11 <\/p>\n Reciprocal: Exo 4:12 – General Pro 16:1 – and Isa 32:4 – the tongue Jer 12:10 – trodden Dan 3:15 – we are Dan 12:7 – and when Act 4:8 – filled Act 22:1 – my Phi 1:17 – that 1Pe 3:15 – and be<\/p>\n 5<\/p>\n See the comments on this kind of assurance at chapter 12:11, 12.<\/p>\n Settle [it] therefore in your hearts, not to meditate before what ye shall answer: 14. not to meditate before ] Luk 12:11; Mat 10:19-20. The meaning is that they were neither to be anxious about the form of their Apologia, not to make it skilfully elaborate.^_ Fuente: The Cambridge Bible for Schools and Colleges Verse … Continue reading “Exegetical and Hermeneutical Commentary of Luke 21:14”<\/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-25822","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25822","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=25822"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25822\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25822"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25822"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25822"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/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: Commentary Series on the Bible by Peter Pett<\/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: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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","protected":false},"excerpt":{"rendered":"