Luke 12:14

Luk 12:14. Ἄνθρωπε, man) He addresses him as a stranger (one alien to Him).—δικαστὴν, a judge) to give (pronounce) sentence of law.—μεριστὴν, a divider) to divide goods [between parties at issue].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 12:14 . ἄνθρωπε , man! discouraging, no sympathy with the object ( cf. Rom 2:1 ; Rom 9:20 ). κριτὴν , a judge, deciding the right or equity of the case; μεριστὴν , 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).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Man, &c.--Contrast this style of address with "my friends," (Luk 12:4).

who, &c.--a question literally repudiating the office which Moses assumed (Exo 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. A judge] Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. PEARCE. A minister of Christ ought not to concern himself with secular 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 should never make himself a party man; 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) Man, who made me a judge . . .?—This is the only instance of our Lord’s so addressing one who had come to Him as a questioner. As in Rom_2:1; Rom_2:3, 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 scribe’s work, and will neither act publicly as judge nor privately as arbitrator. (Comp. Joh_8:11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 to Exo_2:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Exo 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 And he said unto him, Man, who made me a judge or a divider over you?

Ver. 14. A judge or a divider over you] 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. Age quod tui muneris est, said Valentinian to Ambrose: Do thine own business. And Verbi minister es, hoc age, was Mr Perkins’ motto. Clericus in foro est piscis in arido.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Who made me a judge? - 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Judge, &c. Our Saviour does not here mean to say that he or his Church had not authority to judge, as the Anabaptists foolishly pretend; for he was appointed by the Father, the King of kings, and the Lord and Judge of all. He only wished to keep himself as much detached as possible from worldly concerns: 1. Not to favour the opinion of the carnal Jews, who expected a powerful king for the Messias. 2. To shew that the ecclesiastical ministry was entirely distinct from political government, and that he and his ministers were sent not to take care of earthly kingdoms, but to seek after and prepare men for a heavenly inheritance. (St. Ambrose, Euthymius, Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

14. Man—A word of solemn rebuke.

A judge or a divider—Jesus uses of himself words which were used in reply to Moses. Exo_2:14. 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 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, 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, 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who made me a judge? - In worldly things. His kingdom is not of this world.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

14. ἄνθρωπε. The word is sternly repressive. Comp. Rom 2:1; Rom 9:20.

τίς με κατέστησεν κριτήν; “My kingdom is not of this world,” Joh 18:36.

ἢ μεριστήν. ‘Umpire, arbitrator.’ There is an evident allusion to Exo 2:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14.] ἄνθρ., a word of solemn reproof: see Rom 2:1; Rom 9:20. The ἄνθρ. also forms a definite subject for ὑμᾶς 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

14. Ἄνθρωπε. A severe form of address, rather implying disapprobation or a desire to stand aloof, 22:58, 60; Rom 2:1, Rom 9:20. Comp. Soph. Aj. 791, 1154. As in the case of the lepers whom He healed (5:14, 17:14), Jesus abstains from invading the office of constituted authorities. No one appointed Him (κατέστησεν) to any such office. Comp. Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; (Exo 2:14), words which may have been fliar to this intruder. Comp. Joh 18:36.

μεριστήν. Here only in N.T. Not in LXX. There is no need to interpret it of the person who actually executes the, sentence of partition pronounced by the κριτής The κριτής who decides for partition is a μεριστής. Syr-Sin. omits.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Made [κατεστησεν] . Appointed or constituted.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.