0 THE GOSPEL OF LUKE
BY WAY OF INTRODUCTIONThere is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer's volume on Luke's Gospel in the International and Critical Commentary, in the Introduction to Ragg's volume on Luke's Gospel in the Westminster Commentaries, in the Introduction to Easton's Gospel According to St. Luke, Hayes' Synoptic Gospels and the Book of Acts, Ramsay's Luke the Physician, Harnack's Date of the Acts and the Synoptic Gospels, Foakes-Jackson and Kirsopp Lake's Beginnings of Christianity, Carpenter's Christianity According to St. Luke, Cadbury's The Making of Luke-Acts, McLachlan's St. Luke: The Man and His Work, Robertson's Luke the Historian in the Light of Research, to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.THE SAME AUTHOR FOR GOSPEL AND ACTSThe author of Acts refers to the Gospel specifically as "the first treatise," τον πρÂωτον λογον, (Act 1:1) and both are addressed to Theophilus (Luk 1:3; Act 1:1). He speaks of himself in both books as "me" ( καμο, Luk 1:3) andI made ( εποιÂησαμÂην, Act 1:1). He refers to himself with others as "we" and "us" as in Act 16:10, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Luk 1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."THE AUTHOR OF ACTS A COMPANION OF PAULThe proof of this position belongs to the treatment of Acts, but a word is needed here. The use of "we" and "us" in Act 16:10 and from Act 20:6 to the end of chapter Luk 0:28 shows it beyond controversy if the same man wrote the "we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician.THIS COMPANION OF PAUL A PHYSICIANThe argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke "the beloved physician" ( ο ιατρος ο αγαπÂητος, Col 4:14), "my beloved physician." Together they worked in the Island of Malta (Act 28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who "came and were healed ( εθεραπευοντο) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( ιασατο), while Luke practised his medical art also. Other notes of the physician's interest will be indicated in the discussion of details like his omitting Mark's apparent discredit of physicians (Mar 5:26) by a milder and more general statement of a chronic case (Luk 8:43).THIS COMPANION AND AUTHOR LUKEAll the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: "There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."A SKETCH OF LUKEHis name is not a common one, and is probably a shortened form of Λυκιος and Λυκανος. Some of the manuscripts of the Gospel actually have as the title Κατα Λυκανον. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after Act 11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.THE DATE OF THE GOSPELThere are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act 1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk 21:20), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk 1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae, by Sanday and others in Oxford Studies in the Synoptic Problem, by Streeter in his The Four Gospels, by Hayes in his The Synoptic Gospels and the Book of Acts, by Harnack in his Date of the Acts and the Synoptic Gospels, by Stanton in his The Gospels as Historical Documents, and by many others. My own views are given at length in my Studies in Mark's Gospel and in Luke the Historian in the Light of Research.THE SOURCES OF THE GOSPELIn his Preface or Prologue (Luk 1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark's Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke's Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of "many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.THE CHARACTER OF THE BOOKLiterary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (Intr. to Lit. of the N.T., p. 281). The Prologue is in literary Koine and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk 2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament. The main feature of this proof appears also in my Luke the Historian in the Light of Research. So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.1 Forasmuch as
( επειδηπερ). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound ( επε = since, δη = admittedly true, περ = intensive particle to emphasize importance).Many ( πολλο). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources.Have taken in hand ( επεχειρησαν). A literal translation of επιχειρεω (from χειρ, hand and επ, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made.To draw up, a narrative ( αναταξασθα διηγησιν). Ingressive aorist middle infinitive. This verb αναταξασθα has been found only in Plutarch's Moral. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω, a common verb for arranging things in proper order and ανα, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order ( ταξις), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). Διηγησις means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled ( των πεπληρωφορημενων). Perfect passive participle from πληροφορεω and that from πληρης (full) and φερω (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Rom 4:21; Rom 14:5; Heb 6:11; Heb 10:22). When used of things it has the notion of completing or finishing (2Ti 4:5; 2Ti 4:17). Luke is here speaking of "matters" ( πραγματων). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In Col 2:2 we have "fulness of understanding" ( της πληροφοριας της συνεσεως). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.2 Even as
( καθως). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis.Delivered unto us ( παρεδωσαν ημιν). Second aorist active indicative of παραδιδωμ. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds.Which from the beginning were eyewitnesses and ministers of the word ( ο απ' αρχης αυτοπτα κα υπηρετα γενομενο του λογου). "Who" is better than "which" for the article here. The word foreyewitnesses ( αυτοπτα) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term autopsy. Greek medical writers often had the word. It is a different word from εποπτα (eyewitness) in 2Pe 1:16, a word used of those who beheld heavenly mysteries. The word for "ministers" ( υπηρετα), under rowers or servants we have had already in Mat 5:25; Mat 26:58; Mar 14:54; Mar 14:65, which see. We shall see it again in Luk 4:20 of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in Act 26:16. Here "the word" means the gospel message, as in Act 6:4; Act 8:4, etc.From the beginning apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Act 1:22) and of the early apostolic preaching (Act 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.3 It seemed good to me also
( εδοξε καμο). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope.Having traced the course of all things ( παρηκολουθηκοτ πασιν). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως (accurately) means going into minute details, from ακρον, the topmost point. And he did itfrom the first ( ανωθεν). He seems to refer to the matters in Chapters Luk 1:5-2, the Gospel of the Infancy.In order ( καθεξης). Chronological order in the main following Mark's general outline. But in Luk 9:51-18 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus ( κρατιστε Θεοφιλε). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. So of Felix (Act 23:26) and Festus (Act 26:25). The adjective does not occur in the dedication in Act 1:1.4 Mightest know
( επιγνωις). Second aorist active subjunctive of επιγινωσκω. Full knowledge ( επ-), in addition to what he already has.The certainty ( την ασφαλειαν). Make no slip ( σφαλλω, to totter or fall, and α privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer).The things ( λογων). Literally "words," the details of the words in the instruction.Wast instructed ( κατηχηθης). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω is our word echo (cf. 1Th 1:8 for εξηχητα, has sounded forth). Κατηχεω is to sound down, to din, to instruct, to give oral instruction. Cf. 1Co 14:9; Act 21:21; Act 21:24; Act 18:25; Gal 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koine and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.5 There was
( εγενετο). Not the usual εν for "was," but there arose or came into notice. With this verse the literary Koine of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with Luk 1:80; Luk 2:40; Luk 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer).Herod, King of Judea ( Hηρωιδου βασιλεως της Ιουδαιας). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4.Of the course of Abijah ( εξ εφημεριας Αβια). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, εφημερεω. Daily service (Neh 13:30; 1Ch 25:8) and then a course of priests who were on duty for a week (1Ch 23:6; 1Ch 28:13). There were 24 such courses and that of Abijah was the eighth (1Ch 24:10; 2Ch 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present.Of the daughters of Aaron ( εκ των θυγατερων Ααρων). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.6 Righteous before God
( δικαιο εναντιον του θεου). Old Testament conception and idiom. Cf. Luk 2:25 about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."7 Because that
( καθοτ). Good Attic word, according to what. Only in Luke and Acts in the N.T. In the papyri.Well stricken in years ( προβεβηκοτες εν ταις ημεραις αυτων). Wycliff has it right: "Had gone far in their days." Perfect active participle. See also verse Luk 1:18.8 While he executed the priest's office
( εν τω ιερατευειν αυτον). A favourite idiom in Luke, εν with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the LXX, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word ιερατευω does not appear in the ancient Greek, but in the LXX and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the LXX translators from current usage.9 His lot was
( ελαχε). Literally,he obtained the lot . Second aorist active indicative of λαγχανω, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Act 1:17; 2Pe 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going ( εισελθων, here nominative aorist active participle agreeing with the subject of ελαχε) into the sanctuary ( τον ναον, not το ιερον, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which Rev 2:17 may refer.Burn incense ( του θυμιασα). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).10 Were praying without
( ην προσευχομενον εξω). Periphrastic imperfect indicative picturing the posture of the people while the clouds of incense rose on the inside of the sanctuary.11 Appeared
( ωφθη). First aorist passive indicative. It is the form used by Paul of the resurrection appearances of Jesus (1Co 15:5-8). There is no use in trying to explain away the reality of the angel. We must choose between admitting an objective appearance and a myth (Plummer).13 Is heard
( εισηκουσθη). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also.John ( Ιωανην). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses Luk 1:13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luk 1:30-33; Luk 1:35-37; Luk 1:42-45; Luk 1:46-55; Luk 1:68-70; Luk 2:10-12; Luk 2:14; Luk 2:29-32; Luk 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.14 Gladness
( αγαλλιασις). Only in the LXX and N.T. so far as known. A word for extreme exultation.Rejoice ( χαρησοντα). Second future passive indicative. The coming of a prophet will indeed be an occasion for rejoicing.15 Strong drink
( σικερα). A Hebrew word transliterated into Greek, an intoxicating drink. Here only in the N.T. John was to be a personal "dry" or Nazarite (Num 6:3).Shall not drink ( ου μη πιη). Strong prohibition, double negative and second aorist subjunctive.The Holy Ghost ( πνευματος αγιου). The Holy Spirit in contrast to the physical excitement of strong drink (Plummer). Luke uses this phrase 53 times, 12 in the Gospel, Mark and John 4 each, Matthew 5 times.Even from his mother's womb ( ετ εκ κοιλιας μητρος αυτου). A manifest Hebraism. Cf. verse Luk 1:41.17 Before his face
( ενωπιον αυτου). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular Koine word, adverb used as preposition from adjective ενωπιος, and that from ο εν ωπ ων (the one who is in sight).Autou here seems to be "the Lord their God" in verse Luk 1:16 since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah.In the spirit and power of Elijah ( εν πνευματ κα δυναμε Ελεια). See Isa 40:1-11; Mal 3:1-5. John will deny that he is actually Elijah in person, as they expected (Joh 1:21), but Jesus will call him Elijah in spirit (Mar 9:12; Mat 17:12).Hearts of fathers ( καρδιας πατερων). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom ( φρονησε). Not σοφια, but a word for practical intelligence.Prepared ( κατεσκευασμενον). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.18 Whereby
( κατα τ). According to what. It was too good to be true and Zacharias demanded proof and gives the reason (for, γαρ) for his doubt. He had prayed for this blessing and was now sceptical like the disciples in the house of Mary about the return of Peter (Act 12:14).19 Gabriel
( Γαβριηλ). The Man of God (Dan 8:6; Dan 9:21). The other angel whose name is given in Scripture is Michael (Dan 10:13; Dan 10:21; Jdg 1:9; Rev 12:7). The description of himself is a rebuke to the doubt of Zacharias.20 Thou shalt be silent
( εση σιωπων). Volitive future periphrastic.Not able to speak ( μη δυναμενος λαλησα). Negative repetition of the same statement. His dumbness will continue "until" ( αχρ ης ημερας) the events come to pass "because" ( ανθ' ων). The words were to become reality in due season ( καιρον, not χρονος, time).21 Were waiting
( ην προσδοκων). Periphrastic imperfect again. An old Greek verb for expecting. Appears in papyri and inscriptions. It denotes mental direction whether hope or fear.They marvelled ( εθαυμαζον). Imperfect tense, were wondering. The Talmud says that the priest remained only a brief time in the sanctuary.While he tarried ( εν τω χρονιζειν). See verse Luk 1:8 for the same idiom.22 Perceived
( επεγνωσαν). Second aorist indicative. Clearly knew because he was not able to pronounce the benediction from the steps (Num 6:24-26).Continued making signs ( ην διανευων). Periphrastic imperfect again. He nodded and beckoned back and forth ( δια, between). Further proof of a vision that caused his dumbness.23 Ministration
( λειτουργιας). Our word liturgy. A common word in ancient Greek for public service, work for the people ( λεως εργον). It is common in the papyri for the service of the Egyptian priesthood as we see it in the LXX of Hebrew priests (see also Heb 8:6; Heb 9:21; 2Co 9:12; Phi 2:17; Phi 2:30).24 Conceived
( συνελαβεν). Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luk 1:24; Luk 1:31; Luk 1:36; Luk 2:21) though Jas 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates ( εν γαστρ εχειν, Luk 21:23; εγκυος, Luk 2:5; στειρα, Luk 1:7; ατεκνος, Luk 20:28).Hid ( περιεκρυβεν). Only here in the N.T., but in late Koine writers. Usually considered second aorist active indicative from περικρυπτω, though it may be the imperfect indicative of a late form περικρυβω. If it is aorist it is the constative aorist. The preposition περ makes it mean completely (on all sides) hid.25 My reproach
( ονειδος μου). Keenly felt by a Jewish wife because the husband wanted an heir and because of the hope of the Messiah, and because of the mother's longing for a child.26 Was sent
( απεσταλη). Second aorist passive indicative of αποστελλω from which apostle comes. The angel Gabriel is God's messenger to Mary as to Zacharias (Luk 1:19).27 Betrothed
( εμνηστευμενην). Perfect passive participle. Betrothal usually lasted a year and unfaithfulness on the part of the bride was punished with death (Deu 23:24).28 Highly favoured
( κεχαριτωμενη). Perfect passive participle of χαριτοω and means endowed with grace ( χαρις), enriched with grace as in Eph 1:6, non ut mater gratiae, sed ut filia gratiae (Bengel). The Vulgate gratiae plena "is right, if it means 'full of grace which thou hast received'; wrong, if it means 'full of grace which thou hast to bestow"' (Plummer). The oldest MSS. do not have "Blessed art thou among women" here, but in verse Luk 1:42.29 Cast in her mind
( διελογιζετο). Imperfect indicative. Note aorist διεταραχθη. Common verb for reckoning up different reasons. She was both upset and puzzled.30 Favour
( χαριν). Grace. Same root as χαιρω (rejoice) and χαριτοω in verse Luk 1:28. To find favour is a common O.T. phrase. Χαρις is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luk 4:22, growing grace, Eph 4:29, with grace, Col 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Act 20:24) in contrast with law or works (Joh 1:16). Gratitude is expressed also (Luk 6:32), especially to God (Rom 6:17).With God ( παρα τω θεω). Beside God.31 Conceive in thy womb
( συλλημψη εν γαστρ). Adding εν γαστρ to the verb of Luk 1:24. Same idiom in Isa 7:14 of Immanuel.Jesus ( Ιησουν). As to Joseph in Mat 1:21, but without the explanation of the meaning. See on Matthew.32 The Son of the Most High
( υιος Hυψιστου). There is no article in the Greek, but the use of Most High in verse Luk 1:35 clearly of God as here. In Luk 6:35 we find "sons of the Most High" ( υιο Hυψιστου) so that we cannot insist on deity here, though that is possible. The language of 2Sa 7:14; Isa 9:7 is combined here.33 Shall be no end
( ουκ εστα τελος). Luke reports the perpetuity of this Davidic kingdom over the house of Jacob with no Pauline interpretation of the spiritual Israel though that was the true meaning as Luke knew. Joseph was of the house of David (Luk 1:27) and Mary also apparently (Luk 2:5).35 Shall overshadow thee
( επισκιασε). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in Act 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Mat 17:5; Mar 9:7; Luk 9:34). Here it is like the Shekinah glory which suggests it (Exo 40:38) where the cloud of glory represents the presence and power of God.Holy, the Son of God ( Hαγιον υιος θεου). Here again the absence of the article makes it possible for it to mean "Son of God." See Mat 5:9. But this title, like the Son of Man ( Hο υιος του ανθρωπου) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Mat 27:43), but it is assumed in his frequent use of the Father, the Son (Mat 11:27; Luk 10:21; Joh 5:19). It is the title used by the Father at the baptism (Luk 3:22) and on the Mount of Transfiguration (Luk 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.36 Kinswoman
( συγγενις). Not necessarily cousin, but simply relative.37 No word
( ουκ ρημα). Ρημα brings out the single item rather than the whole content ( λογος). So in verse Luk 1:38.39 Arose
( αναστασα). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T.Into the hill country ( εις την ορινην). Luke uses this adjective twice in this context (here and Luk 1:65) instead of το ορος, the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Jos 15:55). Hebron was the chief city of this part of Judea.40 Saluted
( ησπασατο). Her first glance at Elisabeth showed the truth of the angel's message. The two mothers had a bond of sympathy.41 Leaped
( εσκιρτησεν). A common enough incident with unborn children (Gen 25:22), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.42 With a loud cry
( κραυγη μεγαλη). A moment of ecstatic excitement.Blessed art thou ( ευλογημενη). Perfect passive participle. A Hebraistic equivalent for the superlative.43 The mother of my Lord
( η μητηρ του Κυριου μου). See Psa 110:1. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.45 For
( οτ). It is not certain whether οτ here is "that" or "because." It makes good sense either way. See also Luk 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (Joh 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (Luk 1:47-55) and Zacharias (Luk 1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (Luk 1:46-48,Luk 1:49; Luk 1:50,Luk 1:51-53,Luk 1:54; Luk 1:55). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.46 Doth magnify
( μεγαλυνε). Latin, magnificat. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.47 Hath rejoiced
( ηγαλλιασεν). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb αγαλλιαω is a Hellenistic word from the old Greek αγαλλω. It means to exult. See the substantive αγαλλιασις in Luk 1:14; Luk 1:44. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture.My spirit ( το πνευμα μου). One need not press unduly the difference between "soul" ( ψυχη) in verse Luk 1:46 and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in Mar 12:30. Even the distinction between intellect, emotions, and will is challenged by some psychologists.God my Saviour ( τω θεω τω σοτηρ μου). Article with each substantive. God is called Saviour in the O.T. (Deu 32:15; Psa 24:5; Psa 95:1).48 The low estate
( την ταπεινωσιν). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in Luk 1:52.Shall call me blessed ( μακαριουσιν με). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude ( μακαρια, Luk 1:45). Another occurs in Luk 11:27. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my The Mother of Jesus: Her Problems and Her Glory.50 Fear
( φοβουμενοις). Dative of the present middle participle. Here it is reverential fear as in Act 10:2; Col 3:22. The bad sense of dread appears in Mat 21:46; Mar 6:20; Luk 12:4.51 Showed strength
( εποιησεν κρατος). "Made might" (Wycliff). A Hebrew conception as in Psa 118:15. Plummer notes six aorist indicatives in this sentence (Luk 1:51-63), neither corresponding to our English idiom, which translates here by "hath" each time.Imagination ( διανοια). Intellectual insight, moral understanding.52 Princes
( δυναστας). Our word dynasty is from this word. It comes from δυναμα, to be able.54 Hath holpen
( αντελαβετο). Second aorist middle indicative. A very common verb. It means to lay hold of with a view to help or succour.Servant ( παιδος). Here it means "servant," not "son" or "child," its usual meaning.58 Had magnified
( εμεγαλυνεν). Aorist active indicative. Same verb as in verse Luk 1:46.Rejoiced with her ( συνεχαιρον αυτη). Imperfect tense and pictures the continual joy of the neighbours, accented also by συν- (cf. Phi 2:18) in its mutual aspect.59 Would have called
( εκαλουν). Conative imperfect, tried to call.62 Made signs
( ενενευον). Imperfect tense, repeated action as usual when making signs. In Luk 1:22 the verb used of Zacharias is διανευων.What he would have him called ( το τ αν θελο καλεισθα αυτο). Note article το with the indirect question, accusative of general reference. The optative with αν is here because it was used in the direct question (cf. Act 17:18), and is simply retained in the indirect.What would he wish him to be called? ( if he could speak ), a conclusion of the fourth-class condition.63 Tablet
( πινακιδιον). Diminutive of πινακις. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book.Wrote, saying ( εγραψεν λεγων). Hebrew way of speaking (2Ki 10:6).64 Immediately
( παραχρημα). Nineteen times in the N.T., seventeen in Luke.Opened ( ανεωιχθη). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" ( γλωσσα). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.65 Fear
( φοβος). Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (Luk 1:12). Were noised abroad ( διελαλειτο). Imperfect passive. Occurs in Polybius. In the N.T. only here and Luk 6:11. It was continuous talk back and forth between ( δια) the people.66 What then
( τ αρα). With all these supernatural happenings they predicted the marvellous career of this child. Note Τ,what , not Τις,who . Cf. Act 12:18.They laid them up ( εθεντο, second aorist middle indicative) as Mary did (Luk 2:19).The hand of the Lord ( χειρ Κυριου). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Act 11:21; Act 13:11).67 Prophesied
( επροφητευσεν). Under the guidance of the Holy Spirit. This Benedictus ( Ευλογητος,Blessed ) of Zacharias (Luk 1:68-79) may be what is referred to in verse Luk 1:64 "he began to speak blessing God" ( ευλογων). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.68 Hath visited
( επεσκεψατο). An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining.Redemption ( λυτρωσιν) here originally referred to political redemption, but with a moral and spiritual basis (verses Luk 1:75; Luk 1:77).69 Horn of salvation
( κερας σωτηριας). A common metaphor in the O.T. (1Sa 2:10; 2Sa 23:3, etc.). It represents strength like the horns of bulls. Cf. Luk 132:17.70 Since the world began
( απ' αιωνος). Better "from of old" (Weymouth, American Revision).73 The oath which he sware
( ορκον ον ωμοσεν). Antecedent attracted to case of the relative. The oath appears in Gen 22:16-18. The oppression of the Gentiles seems to be in the mind of Zacharias. It is not certain how clearly he grasped the idea of the spiritual Israel as Paul saw it in Galatians and Romans.74 Delivered
( ρυσθεντας). First aorist passive participle of an old verb, ρυομα. The accusative case appears, where the dative could have been used to agree with ημιν, because of the infinitive λατρευειν (verse Luk 1:74)to serve (fromlatros , for hire). But Plato uses the word of service for God so that the bad sense does not always exist.75 In holiness and righteousness
( εν οσιοτητ κα δικαιοσυνη). Not a usual combination (Eph 4:24; Tit 1:8; 1Th 2:10). The Godward and the manward aspects of conduct (Bruce). Hοσιος, the eternal principles of right, δικαιος, the rule of conduct before men.76 Yea and thou
( κα συ δε). Direct address to the child with forecast of his life (cf. Luk 1:13-17).Prophet ( προφητης). The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet.The Lord ( Κυριου). Jehovah as in Luk 1:16.77 Knowledge of salvation
( γνωσιν σωτηριας). "This is the aim and end of the work of the Forerunner" (Plummer).78 Tender mercy
( σπλαγχνα ελεους). Bowels of mercy literally (1Pe 3:8; Jas 3:11). Revised margin has it, hearts of mercy.The dayspring from on high ( ανατολη εξ υψους). Literally, rising from on high, like the rising sun or stars (Isa 60:19). The word is used also of a sprouting plant or branch (Jer 23:5; Zec 6:12), but that does not suit here.Shall visit ( επεσκεψετα), correct text, cf. Luk 1:68.79 To shine upon
( επιφανα). First aorist active infinitive of επιφαινω (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also Act 27:20; Tit 2:11; Tit 3:4.The shadow of death ( σκια θανατου). See Psa 107:10, where darkness and shadow of death are combined as here. Cf. also Isa 9:1. See on Mat 4:16. To guide ( του κατευθυνα). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace." We are still on that road, but so many stumble for lack of light, men and nations.80 Grew
( ηυξανε). Imperfect active, was growing.Waxed strong ( εκραταιουτο). Imperfect again. The child kept growing in strength of body and spirit.His shewing ( αναδειξεως αυτου). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luk 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."1 Decree from Caesar Augustus
( δογμα παρα Καισαρος Αυγουστου). Old and common word from δοκεω, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses Luk 2:1-7. See W.M. Ramsay's books (Was Christ Born at Bethelehem? Luke the Physician. The Bearing of Recent Discovery on the Trustworthiness of the N.T.).The World ( την οικουμενην). Literally,the inhabited ( land , γην). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Act 11:28; Act 17:6.Should be enrolled ( απογραφεσθα). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register.2 The first enrolment
( απογραφη πρωτη). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in Act 5:37. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in Act 5:37 would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known dataWhen Quirinius ( Κυρηνιου). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (Ant. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my Luke the Historian in the Light of Research, pp. 118-29.3 Each to his own city
( εκαστος εις την εαυτου πολιν). A number of papyri in Egypt have the heading enrolment by household ( απογραφη κατ' οικιαν). Here again Luke is vindicated. Each man went to the town where his family register was kept.5 To enrol himself with Mary
( απογραψασθα συν Μαριαμ). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" ( ανεβη) in verse Luk 2:4, but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in Luk 3:23-38). The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David.Betrothed ( εμνηστευμενην). Same verb as in Luk 1:27, but here it really means "married" or "espoused" as Mat 1:24 shows. Otherwise she could not have travelled with Joseph.Great with child ( ενκυω). Only here in N.T. Common Greek word.6 That she should be delivered
( του τεκειν αυτην).For the bearing the child as to her . A neat use of the articular infinitive, second aorist active, with the accusative of general reference. From τικτω, common verb.7 Her firstborn
( τον πρωτοτοκον). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah.Wrapped in swaddling clothes ( εσπαργανωσεν). From σπαργανον, a swathing band. Only here and verse Luk 2:12 in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works.In a manger ( εν φατνη). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near.In the inn ( εν τω καταλυματ). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in Luk 22:11; Mar 14:14 with the sense of guest-room (cf. 1Ki 1:13). It is the Hellenistic equivalent for καταγωγειον and appears also in one papyrus. See Exo 4:24. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.8 Abiding in the field
( αγραυλουντες). From αγρος, field and αυλη, court. The shepherds were making the field their court. Plutarch and Strabo use the word.Keeping watch ( φυλασσοντες φυλακας). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Sa 17:34). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.9 Stood by them
( επεστη αυτοις). Ingressive aorist active indicative. Stepped by their side. The same word in Act 12:7 of the angel there. Paul uses it in the sense of standing by in Act 22:20. It is a common old Greek word, εφιστημ.Were sore afraid ( εφοβηθησαν φοβον μεγαν). First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear.10 I bring you good tidings of great joy
( ευαγγελιζομα υμιν χαραν μεγαλην). Wycliff, "I evangelize to you a great joy." The active verb ευαγγελιζω occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive ευαγγελιον and verb ευαγγελιζω very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, The Epistles to the Thessalonians, p. 143). The other Gospels do not have the verb save Mat 11:5 and that in a quotation (Isa 61:1).11 Ις βορν ( ετεχθη). First aorist passive indicative from τικτω. Was born.Saviour
( σωτηρ). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, Light from the Ancient East, p. 344).Christ the Lord ( Χριστος Κυριος). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of Κυριος ( Lord ) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lam 4:20) and is in Ps. of Sol. 17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on Mat 1:1 for Christ and Mat 21:3 for Lord.13 Host
( στρατιας). A military term for a band of soldiers common in the ancient Greek. Bengel says: "Here the army announces peace."Praising ( αινουντων). Construction according to sense (plural, though στρατιας is singular).14 Among men in whom he is well pleased
( εν ανθρωποις ευδοκιας). The Textus Receptus (Authorized Version also has ευδοκια, but the genitive ευδοκιας is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive ευδοκιας, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word ευδοκια we have already had in Mat 11:26. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of ευδοκησις. Wycliff has it "to men of goodwill."15 Said to one another
( ελαλουν προς αλληλους). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying,Now ( δη). A particle of urgency.This thing ( το ρημα τουτο). A Hebraistic and vernacular use of ρημα (something said) as something done. See on Luk 1:65. The ancient Greek used λογος in this same way.16 With haste
( σπευσαντες). Aorist active participle of simultaneous action.Found ( ανευραν). Second aorist active indicative of a common Greek verb ανευρισκω, but only in Luke in the N.T. The compound ανα suggests a search before finding.17 Made known
( εγνωρισαν). To others (verse Luk 2:18) besides Joseph and Mary. The verb is common from Aeschylus on, from the root of γινωσκω (to know). It is both transitive and intransitive in the N.T.19 Kept
( συνετηρε). Imperfect active. She kept on keeping together ( συν-) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it?Pondering ( συνβαλλουσα). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.21 His name was called Jesus
( κα εκληθη το ονομα αυτου Ιησους). The κα is left untranslated or has the sense of "then" in the apodosis. The naming was a part of the ceremony of circumcision as is shown also in the case of John the Baptist (Luk 1:59-66).22 The days of their purification
( α ημερα του καθαρισμου αυτων). The old manuscripts have "their" ( αυτων) instead of "her" ( αυτης) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Lev 12:1-8).To present him to the Lord ( παραστησα τω Κυριω). Every first-born son was thus redeemed by the sacrifice (Exo 13:2-12) as a memorial of the sparing of the Israelitish families (Num 18:15). The cost was about two dollars and a half in our money.23 In the law of the Lord
( εν νομω Κυριου). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul (Gal 4:4) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.24 A pair of turtledoves, or two young pigeons
( Ζευγος τρυγονων η δυο νοσσους περιστερων). The offspring of the poor, costing about sixteen cents, while a lamb would cost nearly two dollars. The "young of pigeons" is the literal meaning.25 Devout
( ευλαβης). Used only by Luke (Act 2:5; Act 8:2; Act 22:12) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully ( ευ and λαβειν) and so reverently, circumspectly.Looking for the consolation of Israel ( προσδεχομενος παρακλησιν του Ισραελ). Old Greek verb to admit to one's presence (Luk 15:2) and then to expect as here and of Anna in verse Luk 2:38.Parakl\u136?sin here means the Messianic hope (Isa 11:10; Isa 40:1), calling to one's side for cheer.Upon him ( επ' αυτον). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.26 It had been revealed unto him
( ην αυτω κεχρηματισμενον). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from χρημα and that from χραομα, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B.C. has the substantive χρημαστισμος for a divine response (cf. Rom 11:4). See Deissmann, Light From the Ancient East, p. 153.Before ( πριν η). Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in Act 25:16 (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows πριν as in Mat 1:18.27 When the parents brought in the child Jesus
( εν τω εισαγαγειν τους γονεις το παιδιον Ιησουν). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX;In the bringing the Child Jesus as to the parents . The articular infinitive and two accusatives (one the object, the other accusative of general reference).After the custom of the law ( κατα το ειθισμενον του νομου). Here the perfect passive participle ειθισμενον, neuter singular from εθιζω (common Greek verb, to accustom) is used as a virtual substantive like το εθος in Luk 1:8. Luke alone in the N.T. uses either word save εθος in Joh 19:40, though ειωθα from εθω, occurs also in Mat 27:15; Mar 10:1.28 Then he
( κα αυτος). Κα as in Luk 2:21. Αυτος, emphatic subject, he after the parents.Arms ( αγκαλας). Old Greek word, here only in the N.T. It means the curve or inner angle of the arm.29 Now lettest thou
( νυν απολυεις). Present active indicative,Thou art letting . The Nunc Dimittis, adoration and praise. It is full of rapture and vivid intensity (Plummer) like the best of the Psalms. The verb απολυω was common for the manumission of slaves and Simeon here calls himself "thy slave ( δουλον σου), Lord ( Δεσποτα, our despot)." See 2Pe 2:1.31 Of all the peoples
( παντων των λαων). Not merely Jews. Another illustration of the universality of Luke's Gospel seen already in Luk 1:70 in the hymn of Zacharias. The second strophe of the song according to Plummer showing what the Messiah will be to the world after having shown what the Messiah is to Simeon.32 Revelation to the Gentiles
( αποκαλυψιν εθνων). Objective genitive. The Messiah is to be light ( φως) for the Gentiles in darkness (Luk 1:70) and glory ( δοξα) for Israel (cf. Rom 9:1-5; Isa 49:6). The word εθνος originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, ο λαος) or the people of God. The word Gentile is Latin from gens, a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.33 His father and his mother
( ο πατηρ αυτου κα η μητηρ). Luke had already used "parents" in Luk 2:27. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in Luk 1:34-38. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father."Were marvelling ( ην θαυμαζοντες). The masculine gender includes the feminine when both are referred to. But ην is singular, not ησαν, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula ην agrees in number with ο πατηρ while the participle coming last agrees with both ο πατερ κα η μητηρ (cf. Mat 17:3; Mat 22:40). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.34 Is set for the falling and the rising up of many in Israel
( Κειτα εις πτωσιν κα αναστασιν πολλων εν τω Ισραηλ). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιθημ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isa 8:14; Mat 21:42; Mat 21:44; Rom 9:33; 1Pe 2:16) who love darkness rather than light (Joh 3:19), he will be the cause of rising for others (Rom 6:4; Rom 6:9; Eph 2:6). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent.Spoken against ( αντιλεγομενον). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.35 A sword
( ρομφαια). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Sa 17:51). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, σταβατ Ματερ Δολοροσα (Joh 19:25). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy.May be revealed ( αποκαλυφθωσιν). Unveiled. First aorist passive subjunctive after οπως αν and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts ( διαλογισμο) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.36 One Anna a prophetess
( Hαννα προφητις). The word προφητις occurs in the N.T. only here and Rev 2:20. In old Greek writers it means a woman who interprets oracles. The long parenthesis into verse Luk 2:37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84.37 Which departed not
( η ουκ αφιστατο). Imperfect indicative middle. She kept on not leaving. The Spirit kept her in the temple as he led Simon to the temple (Plummer). The case of "the temple" ( του ιερου) is ablative.Night and day ( νυκτα κα ημεραν). Accusative of duration of time, all night and all day. She never missed a service in the temple.38 Coming up
( επιστασα). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luk 10:40. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his.Gave thanks ( ανθωμολογειτο). Imperfect middle of a verb ( ανθομολογεω) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one ( αντ). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking ( ελαλε, imperfect again) "to all them that were looking for ( προσδεχομενοις, as in Luk 1:35 of Simeon) the redemption of Jerusalem ( λυτρωσιν Ιερουσαλημ)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (Luk 2:25) and Zacharias (Luk 1:68) sang of redemption for Israel (Isa 40:2).39 To their own city Nazareth
( εις πολιν εαυτων Ναζαρετ). See on Mat 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Mat 2:13-23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Mat 2:1-12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luk 2:8-28). The two Gospels supplement each other.40 The child grew
( ηυξανε). Imperfect indicative of a very ancient verb ( αυξανω). This child grew and waxed strong ( εκραταιουτο, imperfect middle), a hearty vigorous little boy ( παιδιον). Both verbs Luke used in Luk 1:80 of the growth of John the Baptist as a child. Then he used also πνευματ, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" ( πληρουμενον σοφια). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer).The grace of God ( χαρις θεου). In full measure.41 Every year
( κατ' ετος). This idiom only here in the N.T., a common Greek construction. Every male was originally expected to appear at the passover, pentecost, and tabernacles (Exo 23:14-17; Exo 34:23; Deu 16:16). But the Dispersion rendered that impossible. But pious Palestinian Jews made a point of going at least to the passover. Mary went with Joseph as a pious habit, though not required by law to go.42 Twelve years old
( ετων δωδεκα). Predicate genitive. Luke does not say that Jesus had not been to Jerusalem before, but at twelve a Jewish boy became a "son of the law" and began to observe the ordinances, putting on the phylacteries as a reminder.They went up ( αναβαινοντων αυτων). Genitive absolute with present active participle, a loose construction here, for the incident narrated took place after they had gone up, not while they were gong up. "On their usual going up" (Plummer).43 When they had fulfilled the days
( τελειωσαντων τας ημερας). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days (Exo 12:15; Lev 23:6-8; Deu 16:3), or the two chief days after which many pilgrims left for home.As they were returning ( εν τω υποστρεφειν αντους). The articular infinitive with εν, a construction that Luke often uses (Luk 1:21; Luk 2:27).The boy, Jesus ( Ιησους ο παις). More exactly, "Jesus the boy." In verse Luk 2:40 it was "the child " ( το παιδιον), here it is "the boy" ( ο παις, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.44 In the company
( εν τη συνοδια). The caravan going together on the road or way ( συν, οδος), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer).They sought for him ( ανεζητουν αυτον). Imperfect active. Common Greek verb. Note force of ανα. They searched up and down, back and forth, a thorough search and prolonged, but in vain.45 Seeking for him
( αναζητουντες αυτον). Present participle of the same verb. This was all that was worth while now, finding the lost boy.46 After three days
( μετα ημερας τρεις). One day out, one day back, and on the third day finding him.In the temple ( εν τω ιερω). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest.Both hearing them and asking them questions ( κα ακουοντα αυτων κα επερωτωντα αυτους). Paul sat at the feet of Gamaliel (Act 22:3). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?47 Were amazed
( εξισταντο). Imperfect indicative middle, descriptive of their continued and repeated astonishment. Common verb εξιστημ meaning that they stood out of themselves as if their eyes were bulging out. The boy had a holy thirst for knowledge (Plummer), and he used a boy's way of learning.At his understanding ( επ τη συνεσε). Based on ( επ), the grasp and comprehension from συνιημ, comparing and combining things. Cf. Mar 12:33.His answers ( ταις αποκρισεσιν αυτου). It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.48 They were astonished
( εξεπλαγησαν). Second aorist passive indicative of an old Greek word ( εκπλησσω), to strike out, drive out by a blow. Joseph and Mary "were struck out" by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children.49 Son
( τεκνον). Child, literally. It was natural for Mary to be the first to speak.Why ( Τ). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ( sorrowing , οδυνωμενο).Thy father ( ο πατερ σου). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never."Sought ( εζητουμεν). Imperfect tense describing the long drawn out search for three days.How is it that ( Τ οτ). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him.I must be ( δε εινα με). Messianic consciousness of the necessity laid on him. Jesus often uses δε (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest.In my Father's house ( εν τοις του πατρος μου). Not "about my Father's business," but "in my Father's house" (cf. Gen 41:51). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.50 They understood not
( ου συνηκαν). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not Δεσποτες. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.51 He was subject unto them
( ην υποτασσομενος αυτοις). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luk 3:23) he remained growing into manhood and becoming the carpenter of Nazareth (Mar 6:3) in succession to Joseph (Mat 13:55) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task?Kept ( διετηρε). Imperfect active. Ancient Greek word ( διατηρεω), but only here and Act 15:29 in the N.T. though in Gen 37:11. She kept thoroughly ( δια) all these recent sayings (or things, ρηματα). In Luk 2:19 συνετηρε is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?52 Advanced in wisdom and stature
( προεκοπτεν τη σοφια κα ηλικια). Imperfect active, he kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature ( ηλικια may mean age, as in Luk 12:25, but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. "At each stage he was perfect for that stage" (Plummer).In favour ( χαριτ). Or grace. This is ideal manhood to have the favour of God and men.1 Now in the fifteenth year
( εν ετε δε πεντεκαιδεκατω). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet ( Εχχε Hομο, p. Luk 3:2) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (Ant. XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my Luke the Historian in the Light of Research, pp. 167f.). So Luke is vindicated again by the rocks.2 The Word of God came unto John
( εγενετο ρημα θεου επ Ιωανην). The great epoch marked by εγενετο rather than ην. Ρημα θεου is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" ( εν τη ερημω) as here, Mar 1:4; Mat 3:1 (adding "of Judea").3 All the region round about Jordan
( πασαν περιχωρον του Ιορδανου). The wilderness was John's abode (Luk 1:80) so that he began preaching where he was. It was the plain (Gen 13:10) or valley of the Jordan, El Ghor, as far north as Succoth (2Ch 4:17). Sometimes he was on the eastern bank of the Jordan (Joh 10:40), though usually on the west side. His baptizing kept him near the river.The baptism of repentance unto remission of sins ( βαπτισμα μετανοιας εις αφεσιν αμαρτιων). The same phrase as in Mar 1:4, which see for discussion of these important words. The word remission ( αφεσις) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.4 As it is written
( ως γεγραπτα). The regular formula for quotation, perfect passive indicative of γραφω.Isaiah the prophet ( Εσαιου του προφητου). The same phrase in Mar 1:2 (correct text) and Mat 3:3. Mark, as we have seen, adds a quotation from Mal 3:1 and Luke gives verses 4 and 5 of Luk 3:40 not in Matthew or Mark (Luk 3:5; Luk 3:6). See Mat 3:3; Mar 1:3 for discussion of Luke 4:4.5 Valley
( φαραγξ). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices.Shall be filled ( πληρωθησετα). Future passive indicative of πληροω. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. So the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force.Hill ( βουνος). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX.Brought low ( ταπεινωθησετα). Future passive indicative of ταπεινοω. Literal meaning here of a verb common in the metaphorical sense.Crooked ( σκολια). Common word, curved, opposite of ορθος or ευθυς, straight.6 All flesh
( πασα σαρξ). Used in the N.T. of the human race alone, though in the LXX brutes are included.The salvation of God ( το σοτηριον του θεου). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.7 To the multitude that went out
( τοις εξπορευομενοις οχλοις). Plural,Multitudes . The present participle also notes the repetition of the crowds as does ελεγεν (imperfect), he used to say. Mat 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, Luk 3:10; Luk 3:11, the publicans Luk 3:12; Luk 3:13, the soldiers Luk 3:14.To be baptized of him ( βαπτισθηνα υπ' αυτου). This is the purpose of their coming. Mat 3:7 has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).Who warned you? ( τις επεδειξεν υμιν;). The verb is like our "suggest" by proof to eye, ear, or brain (Luk 6:47; Luk 12:5; Act 9:16; Act 20:35; Mat 3:7). Nowhere else in the N.T. though common ancient word ( υποδεικνυμ, show under, point out, give a tip or private hint).10 Asked
( επηρωτων). Imperfect tense, repeatedly asked.What then must we do? ( τ ουν ποιησωμεν;). Deliberative aorist subjunctive. More exactly,What then are we to do ,What then shall we do? Same construction in verses Luk 3:12; Luk 3:14. The ουν refers to the severe things already said by John (Luk 3:7-9).11 Coats
( χιτωνας). The inner and less necessary undergarment. The outer indispensable ιματιον is not mentioned. Note the specific and different message to each class. John puts his finger on the weaknesses of the people right before him.12 Also publicans
( κα τελωνα). We have had the word already in Matthew (Mat 5:46; Mat 9:10; Mat 11:19; Mat 18:17; Mat 21:31) and Mark (Mar 11:15). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from τελος, tax, and ωνεομα, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions.Extort ( πρασσετε). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.14 Soldiers also
( κα στρατευομενο). Men on service, militantes rather than milites (Plummer). So Paul in 2Ti 2:4. An old word like στρατιωτης, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel.Do violence to no man ( μηδενα διασεισητε). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly ( δια) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. 7:21). The Latin employs concutere, so. It was a process of blackmail to which Socrates refers (Xenophon, Memorabilia, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus.Neither exact anything wrongfully ( μηδε συκοφαντησητε). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants ( συκοφαντα). From συκον, fig, and φαινω, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luk 19:8 in the confession of Zaccheus. It occurs in the LXX and often in the old Greek.Be content with your wages ( αρκεισθε τοις οψωνιοις υμων). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked ( οψον, cooked food), and bought (from ωνεομα, to buy). Hence, "rations," "pay," wages. Οψαριον, diminutive of οψον, was anything eaten with bread like broiled fish. So οψωνιον comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in 1Co 9:7. Paul uses the singular of a preacher's pay (2Co 11:8) and the plural of the wages of sin (Rom 6:23) = death (death is the diet of sin).15 Were in expectation
( προσδοκωντος). Genitive absolute of this striking verb already seen in Luk 1:21.Reasoned ( διαλογιζομενων). Genitive absolute again. John's preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering.Whether haply he were the Christ ( μηποτε αυτος ειη ο Χριστος). Optative ειη in indirect question changed from the indicative in the direct (Robertson, Grammar, p. 1031). John wrought no miracles and was not in David's line and yet he moved people so mightily that they began to suspect that he himself ( αυτος) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (Joh 1:19).16 He that is mightier than I
( ο ισχυροτερος μου). Like Mar 1:7, "the one mightier than I." Ablative case ( μου) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my John the Loyal). Compare Luk 3:16 with Mar 1:7 and Mat 3:11 for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as Mat 3:11, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luk 3:17; Mat 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.18 Many other exhortations
( πολλα μεν ουν κα ετερα). Literally, many and different things did John εςανγελιζε, ευαγγελιζετο, to the people. Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching.19 Reproved
( ελεγχομενος). Present passive participle of ελεγχω, an old verb meaning in Homer to treat with contempt, then to convict (Mat 18:15), to expose (Eph 5:11), to reprove as here. The substantive ελεγχος means proof (Heb 11:1) and ελεγμος, censure (2Ti 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling.Evil things ( πονηρων). Incorporated into the relative sentence. The word is from πονοσ, πονεω, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" ( οφθαλμος πονηρος in Mar 7:22) was a "mischief working eye" (Vincent). In Mat 6:23 it is a diseased eye. So Satan is "the evil one" (Mat 5:37; Mat 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek.Had done ( εποιησεν). Aorist active indicative, not past perfect, merely a summary constative aorist,he did .20 Added
( προσεθηκεν). First aorist active indicative (kappa aorist). Common verb ( προστιθημ) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction οτ (that) before the next verb κατεκλεισεν (shut up) is asyndeton. This verb literally meansshut down , possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and Act 26:10 only in the N.T. See Mat 14:3 for further statement about the prison.21 When all the people were baptised
( εν τω βαπτισθηνα απαντα τον λαον). The use of the articular aorist infinitive here with εν bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole.Jesus also having been baptized ( κα Ιησου βαπτισθεντος). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see Mar 1:9; Mat 3:13-16.And praying ( κα προσευχομενου). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened ( ανεωιχθηνα τον ουρανον). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχθηνα as in D (Codex Bezae). So the augment appears in the future indicative κατεαξε (Mat 12:20) and the second aorist passive subjunctive κατεαγωσιν (Joh 19:31). Such unusual forms appear in the Koine. This infinitive here with the accusative of general reference is the subject of εγενετο (it came to pass). Mat 3:16 uses the same verb, but Mar 1:10 has σχιζομενους, rent asunder.22 Descended
( καταβηνα). Same construction as the preceding infinitive.The Holy Ghost ( το πνευμα το αγιον). The Holy Spirit. Mar 1:10 has merely the Spirit ( το πνευμα) while Mat 3:16 has the Spirit of God ( πνευμα θεου).In a bodily form ( σωματικω ειδε). Alone in Luke who has also "as a dove" ( ως περιστεραν) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son.And a voice came out of heaven ( κα φωνην εξ ουρανου γενεσθα). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mar 1:11, which see, and Mat 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (Joh 1:34).23 Jesus Himself
( αυτος Ιησους). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work.When he began to teach ( αρχομενος). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" ( διδασκειν) after the present participle αρχομενος. Either the infinitive or the participle can follow αρχομα, usually the infinitive in the Koine. It is not necessary to supply anything (Act 1:22).Was about thirty years of age ( ην ωσε ετων τριακοντα). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more.Being Son (as was supposed) of Joseph, the son of Heli ( ων υιος ως ενομιζετο Ιωσηφ του Hελε). For the discussion of the genealogy of Jesus see on Mat 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Mat 1:16). Matthew employs the word "begot" each time, while Luke has the article του repeating υιου (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" ( ως ενομιζετο). His own narrative in Luk 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Mat 1:16; Mat 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (Luk 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.1 Full of the Holy Spirit
( πληρης πνευματος αγιου). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luk 3:21). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (Luk 1:35). Mat 4:1 says that "Jesus was led of the Spirit" while Mar 1:12 states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer).Was led by the Spirit ( ηγετο εν το πνευματ). Imperfect passive, continuously led. Εν may be the instrumental use as often, for Mat 4:1 has here υπο of direct agency. But Matthew has the aorist passive ανηχθη which may be ingressive as he has εις την ερημον (into the wilderness) while Luke has εν τω ερημω (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.During the forty days ( ημερας τεσσερακοντα). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. Deu 8:2, forty years). The words are amphibolous also in Mar 1:13. Mat 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).2 Being tempted
( πειραζομενος). Present passive participle and naturally parallel with the imperfect passive ηγετο (was led) in verse Luk 4:1. This is another instance of poor verse division which should have come at the end of the sentence. See on Mat 4:1; Mar 1:13 for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in Mat 4:1-11; Luk 4:1-13. There is a mere mention of it in Mar 1:12. So then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel).He did eat nothing ( ουκ εφαγεν ουδεν). Second aorist (constative) active indicative of the defective verb εσθιω. Mark does not give the fast. Mat 4:2 has the aorist active participle νηστευσας which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized.When they were completed ( συντελεσθεισων αυτων). Genitive absolute with the first aorist passive participle feminine plural because εμερων (days) is feminine. According to Luke the hunger ( επεινασεν, became hungry, ingressive aorist active indicative) came at the close of the forty days as in Mat 4:2.3 The Son of God
( υιος του θεου). No article as in Mat 4:3. So refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in Luk 3:22. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God.This stone ( τω λιθω τουτω). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (Sinai and Palestine, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones."Bread ( αρτος). Better "loaf." For discussion of this first temptation see on Mat 4:3. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes Deu 8:3 in reply to the devil.5 The world
( της οικουμενης). The inhabited world. In Mat 4:8 it is του κοσμου.In a moment of time ( εν στιγμη χρονου). Only in Luke and the word στιγμη nowhere else in the N.T. (from στιζω, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.6 All this authority
( την εξουσιαν ταυτην απασαν). Mat 4:9 has "all these things." Luke's report is more specific.And the glory of them ( κα την δοξαν αυτων). Mat 4:8 has this in the statement of what the devil did, not what he said.For it hath been delivered unto me ( οτ εμο παραδεδοτα). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (Joh 12:31; Joh 14:30; Joh 16:11).To whomsoever I will ( ο αν θελω). Present subjunctive with αν in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.7 Wilt worship before me
( προσκυνησηις ενωπιον εμου). Mat 4:9 has it more bluntly "worship me." That is what it really comes to, though in Luke the matter is more delicately put. It is a condition of the third class ( εαν and the subjunctive). Luke has it "thou therefore if" ( συ ουν εαν), in a very emphatic and subtle way. It is the ingressive aorist ( προσκυνησηις), just bow the knee once up here in my presence. The temptation was for Jesus to admit Satan's authority by this act of prostration (fall down and worship), a recognition of authority rather than of personal merit.It shall all be thine ( εστα σου πασα). Satan offers to turn over all the keys of world power to Jesus. It was a tremendous grand-stand play, but Jesus saw at once that in that case he would be the agent of Satan in the rule of the world by bargain and graft instead of the Son of God by nature and world ruler by conquest over Satan. The heart of Satan's program is here laid bare. Jesus here rejected the Jewish idea of the Messiah as an earthly ruler merely. "He rejects Satan as an ally, and thereby has him as an implacable enemy" (Plummer.)8 Thou shalt worship
( προσκυνησεις). Satan used this verb to Jesus who turns it against him by the quotation from Deu 6:13. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Mat 4:10), for he has another temptation to narrate.9 Led him
( ηγαγεν). Aorist active indicative of αγω. Mat 4:5 has παραλαμβανε (dramatic present).The wing of the temple ( το πτερυγιον του ιερου). See on Mat 4:5. It is not easy to determine precisely what it was.From hence ( εντευθεν). This Luke adds to the words in Matthew, which see.To guard thee ( του διαφυλαξα σε). Not in Mat 4:6 quoted by Satan from Psa 91:11; Psa 91:12. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats οτ (recitative οτ after γεγραπτα, is written) after this part of the quotation.12 It is said
( ειρητα). Perfect passive indicative, stands said, a favourite way of quoting Scripture in the N.T. In Mat 4:7 we have the usual "it is written" ( γεγραπτα). Here Jesus quotes Deu 6:16. Each time he uses Deuteronomy against the devil. The LXX is quoted. It is the volitive future indicative with ουκ, a common prohibition. Jesus points out to the devil that testing God is not trusting God (Plummer).13 Every temptation
( παντα πειρασμον). These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence "he was in all points tempted like as we are" (Heb 4:15). "The enemy tried all his weapons, and was at all points defeated" (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all.For a season ( αχρ καιρου). Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mar 8:33), through the Pharisees (Joh 8:40), besides Gethsemane (Luk 22:42; Luk 22:53).14 Returned
( υπεστρεψεν). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land.In the power of the Spirit ( εν τη δυναμε του πνευματος). Luke in these two verses (Luk 4:14; Luk 4:15) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word δυναμις (power).A fame ( φημη). An old Greek word found in the N.T. only here and Mat 9:26. It is from φημ, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.15 And he taught
( κα αυτος εδιδασκεν). Luke is fond of this mode of transition so that it is not certain that he means to emphasize "he himself" as distinct from the rumour about him. It is the imperfect tense, descriptive of the habit of Jesus. The synagogues were an open door to Jesus before the hostility of the Pharisees was aroused.Being glorified ( δοξαζομενος). Present passive participle, durative action like the imperfect εδιδασκεν. General admiration of Jesus everywhere. He was the wonder teacher of his time. Even the rabbis had not yet learned how to ridicule and oppose Jesus.16 Where he had been brought up
( ου ην τεθραμμενος). Past perfect passive periphrastic indicative, a state of completion in past time, from τρεφω, a common Greek verb. This visit is before that recorded in Mar 6:1-6; Mat 13:54-58 which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luk 4:15). Luke may have in mind Luk 2:51, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense.As his custom was ( κατα το ειωθος αυτω). Second perfect active neuter singular participle of an old εθω (Homer), to be accustomed. Literally according to what was customary to him ( αυτω, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.Stood up ( ανεστη). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luk 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Act 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.To read ( αναγνωνα). Second aorist active infinitive of αναγινωσκω, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Mat 24:15 (Let him that readeth understand).17 Was delivered
( επεδοθη). First aorist passive indicative of επιδιδωμ, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" ( υπηρετης, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or Parashah. This was followed by a reading from the prophets and a discourse, the second lesson or Haphtarah. This last is what Jesus did.The book of the prophet Isaiah ( βιβλιον του προφητου Εσαιου). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll.Opened ( ανοιξας). Really it wasunrolled ( αναπτυξας) as Aleph D have it. But the more general term ανοιξας (from ανοιγω, common verb) is probably genuine. Αναπτυσσω does not occur in the N.T. outside of this passage if genuine.Found the place ( ευρεν τον τοπον). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isa 61:1; Isa 61:2 with one clause omitted and some words from Isa 58:6). It is a free quotation from the Septuagint.Where it was written ( ου ην γεγραμμενον). Periphrastic pluperfect passive again as in Luk 4:16.18 Anointed me
( εχρισεν με). First aorist active indicative of the verb χριω from whichChrist ( Χριστος) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. "The Spirit of the Lord is upon me" as was shown at the baptism (Luk 3:21) where he was also "anointed" for his mission by the Father's voice (Luk 3:22).To the poor ( πτωχοις). Jesus singles this out also as one of the items to tell John the Baptist in prison (Luk 7:22). Our word Gospel is a translation of the Greek Ευαγγελιον, and it is for the poor.He hath sent me ( απεσταλκεν με). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's Apostle to men (Joh 17:3, Whom thou didst send).Proclaim ( κηρυξα). As a herald like Noah (2Pe 2:5).To the captives ( αιχμαλωτοις). Prisoners of war will be released ( αιχμη, a spear point, and αλωτος, from αλισκομα, to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty ( αποστειλα). First aorist active infinitive of αποστελλω. Same verb as απεσταλκεν, above. Brought in here from Isa 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised ( τεθραυσμενους). Perfect passive participle of θραυω, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.19 The acceptable year of the Lord
( ενιαυτον Κυριου δεκτον). He does not mean that his ministry is to be only one year in length as Clement of Alexandria and Origen argued. That is to turn figures into fact. The Messianic age has come, Jesus means to say. On the first day of the year of Jubilee the priests with sound of trumpet proclaimed the blessings of that year (Lev 25:8-17). This great passage justly pictures Christ's conception of his mission and message.20 He closed the book
( πτυξας το βιβλιον). Aorist active participle of πτυσσω. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case.Sat down ( εκαθισεν). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luk 5:3; Mat 5:1; Mar 4:1; Act 16:13).Were fastened on him ( ησαν ατενιζοντες αυτω). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω occurs in Aristotle and the Septuagint. It is from the adjective ατενης and that from τεινω, to stretch, and copulative or intensive α, not α privative. The word occurs in the N.T. here and in Luk 22:56, ten times in Acts, and in 2Co 3:7; 2Co 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.21 And he began to say
( ηρξατο δε λεγειν). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence.Hath been fulfilled ( πεπληρωτα). Perfect passive indicative,stands fulfilled . "Today this scripture (Isa 61:1; Isa 61:2, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!22 Bare him witness
( εμαρτυρουν). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (Luk 4:14) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb μαρτυρεω is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive μαρτυρ is seen in our English μαρτψρ, one who witnesses even by his death to his faith in Christ.And wondered ( κα εθαυμαζον). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace ( επ τοις λογοις της χαριτος). See on Luk 1:30; Luk 2:52 for this wonderful word χαρις so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, εκπορευομενοις) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph's son? ( Ουχ υιος εστιν Ιωσηφ ουτοσ;). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of ουχ intensive form of ουκ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luk 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luk 1:28-38; Luk 2:49. This popular conception of Jesus as the son of Joseph appears also in Joh 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mar 6:3; the carpenter's son, Mat 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.23 Doubtless
( παντως). Adverb. Literally, at any rate, certainly, assuredly. Cf. Act 21:22; Act 28:4.This parable ( την παραβολην ταυτην). See discussion on Luk 4:13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη in the N.T. is confined to the Synoptic Gospels except Heb 9:9; Heb 11:19. This use for a proverb occurs also in Luk 5:36; Luk 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Mat 27:40; Mat 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done ( ηκουσαμεν γενομενα). The use of this second aorist middle participle γενομενα after ηκουσαμεν is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here ( ποιησον κα ωδε). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.24 And he said
( ειπεν δε). Also in Luk 1:13. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the wordsVerily I say unto you ( αμην λεγω υμιν). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to Joh 4:44. Both Mar 6:4 and Mat 13:57 give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luk 4:9-11).25 Three years and six months
( ετη τρια κα μηνας εξ). Accusative of duration of time without επ (doubtful). The same period is given in Jas 5:17, the popular Jewish way of speaking. In 1Ki 18:1 the rain is said to have come in the third year. But the famine probably lasted still longer.26 Unto Zarephath
( εις Σαρεπτα). The modern village Surafend on the coast road between Tyre and Sidon.Unto a woman that was a widow ( προς γυναικα χηραν). Literally, unto a woman a widow (like our vernacular widow woman). This is an illustration of the proverb from the life of Elijah (1Ki 17:8; 1Ki 17:9). This woman was in the land of Sidon or Phoenicia, a heathen, where Jesus himself will go later.27 In the time of Elisha the prophet
( επ Ελισαιου του προφητου). This use of επ with the genitive for "in the time of" is a good Greek idiom. The second illustration of the proverb is from the time of Elisha and is another heathen,Naaman the Syrian ( Ναιμαν ο Σψρος). He was the lone leper that was cleansed by Elisha (2Ki 5:1; 2Ki 5:14).28 They were all filled with wrath
( επλησθησαν παντες θυμου). First aorist passive indicative of the common verb πιμπλημ followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage.29 They rose up and cast him forth
( ανασταντες εξεβαλον). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus.Unto the brow of the hill ( ηος οφρυος του ορους). Eyebrow ( οφρυς), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over.Was built ( ωικοδομητο). Past perfect indicative, stood built.That they might throw him down headlong ( ωστε κατακρημνισα αυτον). Neat Greek idiom with ωστε for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Mat 2:2; Mat 20:28; Luk 2:23). Κρημνος is an overhanging bank or precipice from κρεμαννυμ, to hang. Κατα is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.30 He went his way
( επορευετο). Imperfect tense, he was going on his way.31 Came down
( κατηλθεν). Mar 1:21 has the historical present,they go into ( εισπορευοντα). Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. Luk 4:31-37 is parallel with Mar 1:21-28 which he manifestly uses. It is the first of Christ's miracles which they give.Was teaching them ( ην διδασκων αυτους). Periphrastic imperfect. Mark has εδιδασκεν first and then εν διδασκων. "Them" here means the people present in the synagogue on the sabbath, construction according to sense as in Mar 1:22.32 Rest of the sentence as in Mark, which see, except that Luke omits "and not as their scribes" and uses οτ ην instead of ως εχων.
33 Which had
( εχων). Mark has εν.A spirit of an unclean demon ( πνευμα δαιμονιου ακαθαρτου). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has δαιμονιον ten times and ακαθαρτον twice as an epithet of πνευμα; Mark has δαιμονιον thirteen times and ακαθαρτον eleven times as an epithet of πνευμα. Luke's Gospel uses δαιμονιον twenty-two times and ακαθαρτον as an epithet, once of δαιμονιον as here and once of πνευμα. In Mark the man is in ( εν) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon.With a loud voice ( φωνη μεγαλη). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.34 Ah!
( Εα). An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω, to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see discussion on Mar 1:24 and Mat 8:29. The muzzle ( φιμος) occurs literally in 1Co 9:9; 1Ti 5:18, and metaphorically here and Mar 1:25; Mar 4:39; Mat 22:12.35 Had thrown him down in the midst
( ριψαν αυτον εις το μεσον). First aorist (effective) participle of ριπτω, an old verb with violent meaning, to fling, throw, hurl off or down.Having done him no hurt ( μηδεν βλαψαν αυτον). Luke as a physician carefully notes this important detail not in Mark. Βλαπτω, to injure, or hurt, occurs in the N.T. only here and in Mar 16:18, though a very common verb in the old Greek.36 Amazement came
( εγενετο θαμβος). Mark has εθαμβηθησαν.They spake together one with another ( συνελαλουν προς αλληλους). Imperfect indicative active and the reciprocal pronoun. Mark has simply the infinitive συνζητειν (question).For ( οτ). We have here an ambiguous οτ as in Luk 1:45, which can be either the relative "that" or the casual οτ "because" or "for," as the Revised Version has it. Either makes good sense. Luke adds here δυναμε (with power) to Mark's "authority" ( εξουσιαν).And they come out ( εξερχοντα). So Luke where Mark has "and they obey him" ( κα υπακουουσιν αυτω).37 Went forth a rumour
( εξεπορευετο ηχος). Imperfect middle, kept on going forth. Our very word εχο in this word. Late Greek form for ηχω in the old Greek. Used for the roar of the waves on the shore. So in Luk 21:25. Vivid picture of the resounding influence of this day's work in the synagogue, in Capernaum.38 He rose up
( αναστας). Second aorist active participle of ανιστημ, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in Mar 1:29-34 and Mat 8:14-17, which see for details.Into the house of Simon ( εις την οικιαν Σιμωνος). "Peter's house" (Mat 8:14). "The house of Simon and Andrew" (Mar 1:29). Paul's reference to Peter's wife (1Co 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon's wife's mother ( πενθερα του Σιμωνος). The word πενθερα for mother-in-law is old and well established in usage. Besides the parallel passages (Mar 1:30; Mat 8:14; Luk 4:38) it occurs in the N.T. only in Luk 12:53. The corresponding word πενθερος, father-in-law, occurs in Joh 18:13 alone in the N.T.Was holden with a great fever ( ην συνεχομενη πυρετω μεγαλω). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Mat 4:24 passive with diseases here; 2Co 5:14 active; Phi 1:23 passive). In Act 28:8 the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," Luk 8:37, the active for holding the hands over the ears (Act 7:57) and for pressing one or holding together (Luk 8:45; Luk 19:43; Luk 22:63), the direct middle for holding oneself to preaching (Act 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into "great" ( μεγαλο) and "small" ( σμικρο).39 He stood over her
( επιστας επανω αυτης). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. Mar 1:31; Mat 8:15 mention the touch of her hand rather than the tender look over her head.Rebuked ( επετιμησεν). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (Luk 8:24).Rose up and ministered ( αναστασα διηκονε). Second aorist active participle as in verse Luk 4:38, but inchoative imperfect tense διηκονε, from διακονεω (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.40 When the sun was setting
( δυνοντος του ηλιου). Genitive absolute and present participle ( δυνω, late form of δυω) picturing the sunset scene. Even Mar 1:32 has here the aorist indicative εδυσεν (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (Joh 5:10). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town.Had ( ειχον). Imperfect tense including all the chronic cases.With divers diseases ( νοσοις ποικιλαις). Instrumental case. For "divers" say "many coloured" or "variegated." See on Mat 4:24; Mar 1:34.Brought ( ηγαγον). Constative summary second aorist active indicative like Mat 8:16, προσενεγκαν, where Mar 1:32 has the imperfect εφερον, brought one after another.He laid his hands on every one of them and healed them ( ο δε εν εκαστω αυτων τας χειρας επιτιθεις εθεραπευεν αυτους). Note the present active participle επιτιθεις and the imperfect active εθεραπευεν, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.41 Came out
( εξÂηρχετο, singular, or εξÂηρχοντο, plural). Imperfect tense, repetition, from one after another.Thou art the Son of God ( Συ ε ο υιος του θεου). More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luk 4:34; Mar 1:24), like the words of the Father (Luk 3:22) and more so than the condition of the devil (Luk 4:3; Luk 4:9). In the Canterbury Revision "devils" should always be "demons" ( δαιμονια) as here.Suffered them not to speak ( ουκ εια αυτα λαλειν). Imperfect third singular active of εαω, very old and common verb with syllabic augment ε. The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Mat 8:4 to the lepers.Because they knew ( οτ ηιδεισαν). Causal, not declarative, οτ. Past perfect of the second perfect οιδα.That he was the Christ ( τον Χριστον αυτον εινα). Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον =the Anointed , the Messiah.42 When it was day
( γενομενης ημερας). Genitive absolute with aorist middle participle. Mar 1:35 notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mar 1:35).Sought after him ( επεζητουν αυτον). Imperfect active indicative. The multitudes kept at it until "they came unto him" ( ηλθον εως αυτου, aorist active indicative). They accomplished their purpose, εως αυτου, right up to him.Would have stayed him ( κατειχον αυτον). Better,They tried to hinder him . The conative imperfect active of κατεχω, an old and common verb. It means either to hold fast (Luk 8:15), to take, get possession of (Luk 14:9) or to hold back, to retain, to restrain (Phm 1:13; Rom 1:18; Rom 7:6; 2Th 2:6; Luk 4:42). In this passage it is followed by the ablative case.That he should not go from them ( του μη πορευεσθα απ' αυτων). Literally, "from going away from them." The use of μη (not) after κατειχον is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171) .43 I must
( με δε). Jesus felt the urge to go with the work of evangelism "to the other cities also," to all, not to a favoured few.For therefore was I sent ( οτ επ τουτο απεσταλην). "A phrase of Johannine ring" (Ragg). Second aorist passive indicative of αποστελλω. Christ is the great Apostle of God to men.44 Was preaching
( ην κηρυσσων). Periphrastic imperfect active, describing his first tour of Galilee in accord with the purpose just stated. One must fill in details, though Mar 1:39 and Mat 8:23-25 tell of the mass of work done on this campaign.1 Pressed upon him
( επικεισθα). Luke in this paragraph (Luk 5:1-11; Mar 1:16-20; Mat 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luk 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισθα is an old one and means to λιε υπον, rest upon as of a stone on the tomb (Joh 11:38) or of fish on the burning coals (Joh 21:9). So it is used of a tempest (Act 27:20) and of the urgent demands for Christ's crucifixion (Luk 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τω επικεισθα is a favourite idiom with Luke as we have already seen, εν with the articular infinitive in the locative case.That ( κα). Κα does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of wav.Was standing ( ην εστως). Periphrastic second past perfect of ιστημ which here is equal to a practical imperfect.By the lake ( παρα την λιμνην). The use of the accusative with παρα, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse Luk 5:2. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).2 Two boats
( πλοια δυο). Some MSS. have πλοιαρια, little boats, but πλοια was used of boats of various sizes, even of ships like νηες.The fishermen ( ο αλεεις). It is an old Homeric word that has come back to common use in the Koine. It means "sea-folk" from αλς, sea.Were washing ( επλυνον). Imperfect active, though some MSS. have aorist επλυναν. Vincent comments on Luke's use of five verbs for washing: this one for cleaning, απομασσω for wiping the dust from one's feet (Luk 10:11), εκμασσω of the sinful woman wiping Christ's feet with her hair (Luk 7:38; Luk 7:44), απολουω of washing away sins (symbolically, of course) as in Act 22:16, and λουω of washing the body of Dorcas (Act 9:37) and the stripes of the prisoners (Act 16:33). On "nets" see on Mat 4:20; Mar 1:18.3 To put out a little
( επαναγαγειν ολιγον). Second aorist infinitive of the double compound verb επ-αν-αγω, found in Xenophon and late Greek writers generally. Only twice in the N.T. In Mat 21:18 in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term.Taught ( εδικασκεν). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).4 Had left speaking
( επαυσατο λαλων). He ceased speaking (aorist middle indicative and present active participle, regular Greek idiom).Put out into the deep ( επαναγαγε εις το βαθος). The same double compound verb as in verse Luk 5:3, only here second aorist active imperative second person singular.Let down ( χαλασατε). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Act 27:17; Act 27:30). But it was used for lowering anything from a higher place (Mar 2:4; Act 9:25; 2Co 11:33). For a catch ( εις αγραν). This purpose was the startling thing that stirred up Simon.5 Master
( επιστατα). Used only by Luke in the N.T. and always in addresses to Christ (Luk 8:24; Luk 8:45; Luk 9:33; Luk 9:49; Luk 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority.We toiled ( κοπιασαντες). This verb is from κοπος ( wορκ, τοιλ) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (Light from the Ancient East, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil.But at thy word ( επ δε τω ρηματ σου). On the base of επ. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.6 They inclosed
( συνεκλεισαν). Effective aorist active indicative with perfective compound συν.They shut together. Were breaking ( διερησσετο). Imperfect passive singular ( δικτυα being neuter plural). This is the late form of the old verb διαρηγνυμ. The nets were actually tearing in two ( δια-) and so they would lose all the fish.7 They beckoned
( κατενευσαν). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. So they used signs.Unto their partners ( τοις μετεχοις). This word μετοχος, from μετεχω, to have with, means participation with one in common blessings (Heb 3:1; Heb 3:14; Heb 6:4; Heb 12:8). While κοινωνος (verse Luk 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead.Help them ( συλλαβεσθα). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Phi 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luk 22:54) and for conception (con-capio) by a woman (Luk 1:24).So that they began to sink ( ωστε βυθιζεσθα αυτα). Consecutive use of ωστε and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυθος. In the N.T. only here and 1Ti 6:9.8 Fell down at Jesus' knees
( προσεπεσεν τοις γονασιν Ιησου). Just like Peter, from extreme self-confidence and pride (verse Luk 5:5) to abject humilation. But his impulse here was right and sincere. His confession was true. He was a sinful man.9 For he was amazed
( θαμβος γαρ περιεσχεν). Literally,For a wonder held him round . Aorist active indicative. It held Peter fast and all the rest.10 Thou shalt catch men
( εση ζωγρων). Periphrastic future indicative, emphasizing the linear idea. The old verb Ζωγρεω means to catch alive, not to kill. So then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ's prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish.11 They left all, and followed him
( αφεντες παντα ηκολουθησαν). Then and there. They had already become his disciples. Now they leave their business for active service of Christ. The conduct of this group of business men should make other business men to pause and see if Jesus is calling them to do likewise.12 Behold
( κα ιδου). Quite a Hebraistic idiom, this use of κα after εγενετο (almost like οτ) with ιδου (interjection) and no verb.Full of leprosy ( πληρης λεπρας). Mar 1:40 and Mat 8:2 have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Lev 13:12) curiously treated advanced cases as less unclean than the earlier stages.Fell on his face ( πεσων επ προσωπον). Second aorist active participle of πιπτω, common verb. Mar 1:40 has "kneeling" ( γονυπετων) and Mat 8:40 "worshipped" ( προσεκυνε). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" ( θεληις) of Jesus who at once asserts his will ( θηλω) and cleanses him. All three likewise mention the touch ( ηψατο, verse Luk 5:13) of Christ's hand on the unclean leper and the instantaneous cure.14 To tell no man
( μηδεν ειπειν). This is an indirect command after the verb "charged" ( παρηγγειλεν). But Luke changes (constructio variata) to the direct quotation, a common idiom in Greek and often in Luke (Act 1:4). Here in the direct form he follows Mar 1:43; Mat 8:4. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Lev 13:39; Lev 14:2-32).For a testimony unto them ( εις μαρτυριον αυτοις). The use of αυτοις (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both Mat 8:4; Luk 5:14 follow Mar 1:44.15 So much the more
( μαλλον). Mar 1:45 has only "much" ( πολλα, many), but Mark tells more about the effect of this disobedience.Went abroad ( διηρχετο). Imperfect tense. The fame of Jesus kept going.Came together ( συνηρχοντο). Imperfect tense again. The more the report spread, the more the crowds came.16 But he withdrew himself in the deserts and prayed
( αυτος δε ην υποχωρων εν ταις ερημοις κα προσευχομενος). Periphrastic imperfects. Literally, "But he himself was with drawing in the desert places and praying." The more the crowds came as a result of the leper's story, the more Jesus turned away from them to the desert regions and prayed with the Father. It is a picture of Jesus drawn with vivid power. The wild enthusiasm of the crowds was running ahead of their comprehension of Christ and his mission and message. Hυποχωρεω (perhaps with the notion of slipping away secretly, υπο-) is a very common Greek verb, but in the N.T. occurs in Luke alone. Elsewhere in the N.T. αναχωρεω (to go back) appears.17 That
( κα). Use of κα = οτ (that) like the Hebrew wav, though found in Greek also.He ( αυτος). Luke sometimes has αυτος in the nominative as unemphatic "he" as here, not "he himself."Was teaching ( ην διδασκων). Periphrastic imperfect again like our English idiom.Were sitting by ( ησαν καθημενο). Periphrastic imperfect again. There is no "by" in the Greek.Doctors of the law ( νομοδιδασκαλο). A compound word formed after analogy of ιεροδιδασκαλος, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Act 5:34; 1Ti 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" ( γραμματεις) as in Matthew and Mark (see on Mat 5:20; Mat 23:34) and Luk 5:21; Luk 19:47; Luk 21:1; Luk 22:2. Luke also employs νομικος (one skilled in the law, νομος) as in Luk 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on Mat 3:7; Mat 3:20. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse Luk 5:21 where Luke has separate articles ( ο γραμματεις κα ο Φαρισαιο), distinguishing between them, though one article may occur as in Mat 5:20 or no article as here in verse Luk 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" ( ο ησαν εληλυθοτες, periphrastic past perfect active,had come ).Out of every village of Galilee and Judea and Jerusalem ( εκ πασης κωμης της Γαλιλαιας κα Ιουδαιας κα Ιερουσαλημ). Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that Joh 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Luk 5:23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal ( δυναμις Κυριου ην εις το ιασθα αυτον). So the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here Κυριου refers to Jehovah.Dunamis (dynamite) is one of the common words for "miracles" ( δυναμεις). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.18 That was palsied
( ος ην παραλελυμενος). Periphrastic past perfect passive where Mar 2:3; Mat 9:2 have παραλυτικον (our paralytic). Luke's phrase is the technical medical term (Hippocrates, Galen, etc.) rather than Mark's vernacular word (Ramsay, Luke the Physician, pp. 57f.).They sought ( εζητουν). Conative imperfect.19 By what way they might bring him in
( ποιας εις ενεγκωσιν αυτον). Deliberative subjunctive of the direct question retained in the indirect.The housetop ( το δωμα). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. Act 10:9 where Peter went for meditation.Through the tiles ( δια των κεραμων). Common and old word for the tile roof. Mar 2:4 speaks of digging a hole in this tile roof.Let him down ( καθηκαν αυτον). First aorist (k aorist) effective active of καθιημ, common verb. Mar 2:4 has historical present χαλωσ, the verb used by Jesus to Peter and in Peter's reply (Luk 5:4).With his couch ( συν τω κλινιδιω). Also in verse Luk 5:24. Diminutive of κλινη (verse Luk 5:18) occurring in Plutarch and Koine writers. Mar 2:4 has κραβαττον (pallet). It doubtless was a pallet on which the paralytic lay.Into the midst before Jesus ( εις το μεσον εμπροσθεν του Ιησου). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, Mar 2:1).20 Their faith
( την πιστιν αυτων). In all three Gospels.Man ( ανθρωπε). Mark and Matthew have "child" or "Son" ( τεκνον). Are forgiven ( αφεωντα). This Doric form of the perfect passive indicative is for the Attic αφειντα. It appears also in Luk 5:23; Luk 7:47; Luk 7:48; Joh 20:23; 1Jn 2:12. Mar 2:6; Mat 9:2 have the present passive αφιεντα. Possibly this man's malady was due to his sin as is sometimes true (Joh 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.21 But God alone
( ε μη μονος ο θεος). Mark has εις (one) instead of μονος (alone).22 Perceiving
( επιγνους). Same form (second aorist active participle of επιγινωσκω, common verb for knowing fully) in Mar 2:8.Reason ye ( διαλογιζεσθε) as in Mar 2:8. Mat 9:4 has ενθυμεισθε.24 He saith unto him that was palsied
( ειπεν τω παραλελυμενω). This same parenthesis right in the midst of the words of Jesus is in Mar 2:11; Mat 9:6, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also ινα ειδητε (second perfect active subjunctive).25 Whereon he lay
( εφ' ο κατεκειτο). Imperfect, upon which he had been lying down. Luke uses this phrase instead of repeating κλινιδιον (verse Luk 5:24).Glorifying God ( δοξαζων τον θεον). As one can well imagine.26 Amazement
( εκστασις). Something out of its place, as the mind. Here the people were almost beside themselves as we say with the same idiom. See on Mar 5:42. So they kept glorifying God (imperfect tense, εδοξαζον) and at the same time "were filled with fear" ( επλησθησαν φοβου, aorist passive).Strange things ( παραδοξα). Our very word paradox, contrary to ( παρα) received opinion ( δοξα). Plato, Xenophon, and Polybius use it. Here alone in the N.T.27 A publican named Levi
( τελωνεν ονοματ Λευειν). Mar 2:13 has also "The son of Alphaeus" while Mat 9:9 calls him "Matthew." He had, of course, both names. All three use the same words ( επ το τελωνιον) for the place of toll. See discussion ofpublican ( τελωνης) on Mat 9:9. All three Gospels give the command of Jesus,Follow me ( ακολουθε).28 He forsook all
( καταλιπων παντα). This detail in Luke alone. He left his profitable business for the service of Christ.Followed him ( ηκολουθε αυτω). Imperfect active, perhaps inchoative. He began at once to follow him and he kept it up. Both Mar 2:14; Mat 9:9 have the aorist ( ηκολουθησεν), perhaps ingressive.29 A great feast
( δοχην μεγαλην). Here and in Luk 14:13 only in the N.T. The word δοχη, from δεχομα, means reception. Occurs in Plutarch and LXX. Levi made Jesus a big reception.Publicans and others ( τελωνων κα αλλων). Luke declines here to use "sinners" like Mar 2:15 and Mat 9:10 though he does so in verse Luk 5:30 and in Luk 15:1. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair.Were sitting at meat with them ( ησαν μετ' αυτων κατακειμενο). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.30 The Pharisees and their scribes
( ο Φαρισαιο κα ο γραμματεις αυτων). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but Mar 2:16 (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here.Murmured ( εγογγυζον). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like τονθορρυζω of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party.The publicans and sinners ( των τελωνων κα αμαρτωλων). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.31 They that are whole
( ο υγιαινοντες). Old Greek word for good health from υγιης, sound in body. So also in Luk 7:10; Luk 15:27; 3Jn 1:2. This is the usual word for good health used by Greek medical writers. Mar 2:17; Mat 9:12 have ο ισχυοντες (those who have strength).32 To repentance
( εις μετανοιαν). Alone in Luke not genuine in Mar 2:17; Mat 9:12. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous" and "sinners" to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous" and are "hypocrites" in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.33 Often
( πυκνα). Only in Luke. Common word for thick, compact, often.And make supplications ( κα δεησεις ποιουντα). Only in Luke.But thine ( ο δε σο). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mar 2:18; Mat 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism.34 Can ye
( μη δυνασθε). So Luke, addingmake , ποιησα, where Mark and Matthew have μη δυναντα. All three have μη and expect the answer no.35 Then in those days
( τοτε εν εκειναις ταις ημεραις). Here Mar 2:20 has "then in that day," and Mat 9:15 only "then."36 Also a parable
( κα παραβολην). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that.Rendeth ( σχισας). This in Luke alone. Common verb. Used of splitting rocks (Mat 27:51). Our word schism comes from it.Putteth it ( επιβαλλε). So Mat 9:16 when Mar 2:21 has επιραπτε (sews on). The word for "piece" or "patch" ( επιβλημα) in all the three Gospels is from the verb επιβαλλω, to clap on, and is in Plutarch, Arrian, LXX, though the verb is as old as Homer. See on Matthew and Mark for distinction between καινος (fresh), νεος (new), and παλαιος (old).He will rend the new ( κα το καινον σχισε). Future active indicative. So the best MSS.Will not agree ( ου συμφωνησε). Future active indicative. So the best manuscripts again.With the old ( τω παλαιω). Associative instrumental case. Instead of this phrase in Luke, Mar 2:21; Mat 9:16 have "a worse rent" ( χειρον σχισμα).38 Must be put
( βλητεον). This verbal adjective in -τεος rather than -τος appears here alone in the N.T. though it is common enough in Attic Greek. It is a survival of the literary style. This is the impersonal use and is transitive in sense here and governs the accusative "new wine" ( οινον νεον), though the agent is not expressed (Robertson, Grammar, p. 1097).39 The old is good
( Hο παλαιος χρηστος εστιν). So the best MSS. rather that χρηστοτερος, comparative (better). Westcott and Hort wrongly bracket the whole verse, though occurring in Aleph, B C L and most of the old documents. It is absent in D and some of the old Latin MSS. It is the philosophy of the obscurantist, that is here pictured by Christ. "The prejudiced person will not even try the new, or admit that it has any merits. He knows that the old is pleasant, and suits him; and that is enough; he is not going to change" (Plummer). This is Christ's picture of the reactionary Pharisees.1 On a sabbath
( εν σαββατω). This is the second sabbath on which Jesus is noted by Luke. The first was Luk 4:31-41. There was another in Joh 5:1-47. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" ( δευτεροπρωτω). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" ( πρωτω) on the margin because of the sabbath miracle in Luk 6:6-11. Then another scribe recalled Luk 4:31 where a sabbath is mentioned and wrote "second" ( δευτερω) also on the margin. Finally a third scribe combined the two in the word δευτεροπρωτω that is not found elsewhere. If it were genuine, we should not know what it means.Plucked ( ετιλλον). Imperfect active. They were plucking as they went on through ( διαπορευεσθα). Whether wheat or barley, we do not know, not our "corn" (maize).Did eat ( ησθιον). Imperfect again. See on Mat 12:1; Mar 2:23 for the separate acts in supposed violence of the sabbath laws.Rubbing them in their hands ( ψωχοντες ταις χερσιν). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb ψωχω is a late one for ψαω, to rub.3 Not even this
( ουδε τουτο). This small point only in Luke.What ( ο). Literally,which . Mar 2:25; Mat 12:3 have τ (what).4 Did take
( λαβων). Second aorist active participle of λαμβανω. Not in Mark and Matthew. See Mat 12:1-8; Mar 2:23-28 for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of Hos 6:6, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse Luk 6:5 to after verse Luk 6:10 and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."6 On another sabbath
( εν ετερω σαββατω). This was a second ( ετερον, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mar 3:1-6; Mat 12:9-14; Luk 6:6-11). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise?Right hand ( η δεξια). This alone in Luke, the physician's eye for particulars.7 The scribes and the Pharisees
( ο γραμματεις κα ο Φαρισαιο). Only Luke here though Pharisees named in Mat 12:14 and Pharisees and Herodians in Mar 3:6.Watched him ( παρετηρουντο αυτον). Imperfect middle, were watching for themselves on the side ( παρα). Mar 3:2 has the imperfect active παρετηρουν. Common verb, but the proposition παρα gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here.Would heal ( θεραπευσε). But the present active indicative ( θεραπευε) may be the correct text here. So Westcott and Hort.That they might find out how to accuse him ( ινα ευρωσιν κατηγορειν αυτου). Second aorist active subjunctive of ευρισκω and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.8 But he knew their thoughts
( αυτος δε ηιδε τους διαλογισμους αυτων). In Luke alone. Imperfect in sense, second past perfect in form ηιδε from οιδα. Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book.His hand withered ( ξηραν την χειρα). Predicate position of the adjective. So in Mar 3:3.Stand forth ( στηθ). Luke alone has this verb, second aorist active imperative. Mar 3:3 hasArise into the midst ( εγειρε εις το μεσον). Luke hasArise and step forth into the midst ( εγειρε κα στηθ εις το μεσον). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth ( εστη) there before them all.9 I ask you
( επερωτω υμας). They had questions in their hearts about Jesus. He now asks in addition ( επ') an open question that brings the whole issue into the open.A life ( ψυχην). So the Revised Version. The rabbis had a rule: Periculum vitae pellit sabbatum. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick.Or to destroy it ( η απολεσα). On this very day these Pharisees were plotting to destroy Jesus (verse Luk 6:7).10 He looked round about on them all
( περιβλεψαμενος). First aorist middle participle as in Mar 3:5, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command:Stretch forth thy hand ( εξτεινον την χειρα σου). First aorist active imperative.Stretch out , clean out, full length. All three Gospels also have the first aorist passive indicative απεκατεσταθη with the double augment of the double compound verb αποκαθιστημ. As in Greek writers, so here the double compound means complete restoration to the former state.11 They were filled with madness
( επλησθησαν ανοιας) First aorist passive (effective) with genitive: In Luk 5:26 we saw the people filled with fear. Here is rage that is kin to insanity, for ανοιας is lack of sense ( α privative and νους, mind). An old word, but only here and 2Ti 3:9 in the N.T.Communed ( διελαλουν), imperfect active, picturing their excited counsellings with one another. Mar 3:6 notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy.What they might do to Jesus ( τ αν ποιησαιεν Ιησου). Luke puts it in a less damaging way than Mar 3:6; Mat 12:14. This aorist optative with αν is the deliberative question like that in Act 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (Joh 5:18) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.12 He went out into the mountains to pray
( εξελθειν αυτον εις το ορος προσευξασθα). Note εξ- where Mar 3:13 hasgoeth up ( αναβαινε). Luke alone has "to pray" as he so often notes the habit of prayer in Jesus.He continued all night ( ην διανυκτερευων). Periphrastic imperfect active. Here alone in the N.T., but common in the LXX and in late Greek writers. Medical writers used it of whole night vigils.In prayer to God ( εν τη προσευχη του θεου). Objective genitive του θεου. This phrase occurs nowhere else. Προσευχη does not mean "place of prayer" or synagogue as in Act 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father's guidance now in the choice of the Apostles in the morning.13 When it was day
( οτε εγενετο ημερα). When day came, after the long night of prayer.He chose from them twelve ( εκλεξαμενος απ' αυτων δωδεκα). The same root ( λεγ) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him ( προσεφωνησεν), and from among whom he chose (of himself, and for himself, indirect middle voice ( εκλεξαμενος). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (Joh 15:16) where Jesus uses εξελεξασθε and εξελεξαμην as here by Luke.Whom also he named apostles ( ους κα αποστολους ωνομασεν). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mar 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mar 3:14, but it remains doubtful whether they were not brought into Mark from Luk 6:13 where they are undoubtedly genuine. See Mat 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω, to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself ( απεστειλας, Joh 17:3) as does Heb 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Co 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mar 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Act 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on Mat 10:1-4; Mar 3:14-19.16 Which was the traitor
( ος εγενετο προδοτης). Who became traitor, more exactly, εγενετο, not ην. He gave no signs of treachery when chosen.17 He came down with them
( καταβας μετ' αυτων). Second aorist active participle of καταβαινω, common verb. This was the night of prayer up in the mountain (Mar 31:3; Luk 6:12) and the choice of the Twelve next morning. The going up into the mountain of Mat 5:1 may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Mat 5:1), above the plain or "level place" ( επ τοπου πεδινου) on the mountain side where Jesus "stood" or "stopped" ( εστη). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on Mat 5:1. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. Mat 5:1 speaks of "the multitudes" and "his disciples." Luk 6:17 notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed ( ιαθηνα, first aorist passive of ιαομα) of their diseases."18 With unclean spirits
( απο πνευματων ακαθαρτων) . In an amphibolous position for it can be construed with "troubled," (present passive participle ενοχλουμενο) or with "were healed" (imperfect passive, εθεραπευοντο). The healings were repeated as often as they came. Note here both verbs, ιαομα and θεραπευω, used of the miraculous cures of Jesus. Θεραπευω is the verb more commonly employed of regular professional cures, but no such distinction is made here.19 Sought to touch him
( εζητουν απτεσθα αυτου). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in Luk 8:43. (Mar 5:23; Mat 9:21).For power came forth from him ( οτ δυναμις παρ' αυτου εξηρχετο). Imperfect middle,power was coming out from him . This is the reason for the continual approach to Jesus.And healed them all ( κα ιατο παντας). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in Phi 4:13: "I have strength for all things in him who keeps on pouring power into me" ( παντα ισχυω εν τω ενδυναμουντ με). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.20 And he lifted up his eyes
( κα αυτος επαρας τους οπθαλμους αυτου). First aorist active participle from επαιρω. Note also Luke's favourite use of κα αυτος in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. Mat 5:2 mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, εδιδασκεν). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out.Ye poor ( ο πτωχο).The poor , but "yours" ( υμετερα) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit?The kingdom of God ( η βασιλεια του θεου). Mat 5:3 has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on Mat 3:2 for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.21 Now
( νυν). Luke adds this adverb here and in the next sentence after "weep." This sharpens the contrast between present sufferings and the future blessings.Filled ( χορτασθησεσθε). Future passive indicative. The same verb in Mat 5:6. Originally it was used for giving fodder ( χορτος) to animals, but here it is spiritual fodder or food except in Luk 15:16; Luk 16:21. Luke here omits "and thirst after righteousness."Weep ( κλαιοντες). Audible weeping. Where Mat 5:4 has "mourn" ( πενθουντες).Shall laugh ( γελασετε). Here Mat 5:4 has "shall be comforted." Luke's words are terse.22 When they shall separate you
( οταν αφορισωσιν υμας). First aorist active subjunctive, from αφοριζω, common verb for marking off a boundary. So either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse.Cast out your name as evil ( εξβαλωσιν το ονομα υμων ως πονηρον). Second aorist active subjunctive of εκβαλλω, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a religio licita.For the Son of man's sake ( ενεκα του υιου του ανθρωπου). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Act 7:56) and in the Apocalypse (Rev 1:13; Rev 14:14). But both Son of God and Son of man apply to him (Joh 1:50; Joh 1:52; Mat 26:63). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.23 Leap for joy
( σκιρτησατε). Old verb and in LXX, but only in Luke in the N.T. (here and Luk 1:41; Luk 1:44). It answers to Matthew's (Mat 5:12) "be exceeding glad."Did ( εποιουν). Imperfect active, the habit of "their fathers" (peculiar to both here). Mat 5:12 has "persecuted." Thus they will receive a prophet's reward (Mat 1:41).24 But woe unto you that are rich
( Πλην ουα υμιν τοις πλουσιοις). Sharp contrast ( πλην). As a matter of fact the rich Pharisees and Sadducees were the chief opposers of Christ as of the early disciples later (Jas 5:1-6).Ye have received ( απεχετε). Receipt in full απεχω means as the papyri show.Consolation ( παρακλησιν). From παρακαλεω, to call to one's side, to encourage, to help, to cheer.25 Now
( νυν). Here twice as in verse Luk 6:21 in contrast with future punishment. The joys and sorrows in these two verses are turned round, measure for measure reversed. The Rich Man and Lazarus (Luk 16:19-31) illustrate these contrasts in the present and the future.26 In the same manner did their fathers
( τα αυτα εποιουν ο πατερες αυτων). Literally, their fathers did the same things to the false prophets. That is they spoke well ( καλως), finely of false prophets. Praise is sweet to the preacher but all sorts of preachers get it.Of you ( υμας). Accusative case after words of speaking according to regular Greek idiom, to speak one fair, to speak well of one.27 But I say unto you that hear
( Αλλα υμιν λεγω τοις ακουουσιν). There is a contrast in this use of αλλα like that in Mat 5:44. This is the only one of the many examples given by Luk 6:5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, αλλα could be coordinating or paratactic conjunction as in 2Co 7:11 rather than adversative as apparently here. See Mat 5:43 Love of enemies is in the O.T., but Jesus ennobles the word, αγαπαω, and uses it of love for one's enemies.28 That despitefully use you
( των επηρεαζοντων υμας). This old verb occurs here only in the N.T. and in 1Pe 3:16, not being genuine in Mat 5:44.29 On the cheek
( επ την σιαγονα). Mat 5:39 has "right." Old word meaning jaw or jawbone, but in the N.T. only here and Mat 5:39, which see for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in Joh 18:22 where Jesus, on receiving a slap in the face, protested against it.Thy cloke ( το ιματιον),thy coat ( τον χιτωνα). Here the upper and more valuable garment ( ιματιον) is first taken, the under and less valuable χιτων last. In Mat 5:40 the process (apparently a legal one) is reversed.Withhold not ( μη κωλυσηις). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.30 Ask them not again
( μη απαιτε). Here the present active imperative in a prohibition, do not have the habit of asking back. This common verb only here in the N.T., for αιτουσιν is the correct text in Luk 12:20. The literary flavour of Luke's Koine style is seen in his frequent use of words common in the literary Greek, but appearing nowhere else in the N.T.31 As ye would
( καθως θελετε). In Mat 7:12 the Golden Rule begins: Παντα οσα εαν θελητε. Luke has "likewise" ( ομοιως) where Matthew has ουτως. See on Matthew for discussion of the saying.32 What thank have ye?
( ποια υμιν χαρις εστιν;). What grace or gratitude is there to you? Mat 5:46 has μισθον (reward).33 Do good
( αγαθοποιητε). Third-class condition, εαν and present subjunctive. This verb not in old Greek, but in LXX.Even sinners ( κα ο αμαρτωλο). Even the sinners, the article distinguishing the class. Mat 5:46 has "even the publicans" and Luk 5:47 "even the Gentiles." That completes the list of the outcasts for "sinners" includes "harlots" and all the rest.34 If ye lend
( εαν δανισητε). Third-class condition, first aorist active subjunctive from δανιζω (old form δανειζω) to lend for interest in a business transaction (here in active to lend and Mat 5:42 middle to borrow and nowhere else in N.T.), whereas κιχρημ (only Luk 11:5 in N.T.) means to loan as a friendly act.To receive again as much ( ινα απολαβωσιν τα ισα). Second aorist active subjunctive of απολαμβανω, old verb, to get back in full like απεχω in Luk 6:24. Literally here, "that they may get back the equal" (principal and interest, apparently). It could mean "equivalent services." No parallel in Matthew.35 But
( πλην). Plain adversative like πλην in verse Luk 6:24. Never despairing ( μηδεν απελπιζοντες). Μηδεν is read by A B L Bohairic and is the reading of Westcott and Hort. The reading μηδενα is translated "despairing of no man." The Authorized Version has it "hoping for nothing again," a meaning for απελπιζω with no parallel elsewhere. Field (Otium Nor. iii. 40) insists that all the same the context demands this meaning because of απελπιζειν in verse Luk 6:34, but the correct reading there is ελπιζειν, not απελπιζειν. Here Field's argument falls to the ground. The word occurs in Polybius, Diodorus, LXX with the sense of despairing and that is the meaning here. D and Old Latin documents have nihil desperantes, but the Vulgate has nihil inde sperantes (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. "On the strength of it Popes and councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest, and Christians were forbidden to take it, money lending passed into the hands of the Jews, and added greatly to the unnatural detestation in which Jews were held" (Plummer). By "never despairing" or "giving up nothing in despair" Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases.Sons of the Most High ( υο Hυψιστου). In Luk 1:32 Jesus is called "Son of the Highest" and here all real children or sons of God (Luk 20:36) are so termed. See also Luk 1:35; Luk 1:76 for the use of "the Highest" of God. He means the same thing that we see in Mat 5:45; Mat 5:48 by "your Father."Toward the unthankful and evil ( επ τους αχαριστους κα πονηρους). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.36 Even as your Father
( καθως ο πατηρ υμων). In Mat 5:48 we have ως ο πατηρ υμων. In both the perfection of the Father is placed as the goal before his children. In neither case is it said that they have reached it.37 And judge not
( κα μη κρινετε). Μη and the present active imperative, forbidding the habit of criticism. The common verb κρινω, to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice.Ye shall not be judged ( ου μη κριθητε). First aorist passive subjunctive with double negative ou μη, strong negative.Condemn not ( μη καταδικαζετε). To give judgment ( δικη, διξαζω) against ( κατα) one. Μη and present imperative. Either cease doing or do not have the habit of doing it. Old verb.Ye shall not be condemned ( ου μη καταδικασθητε). First aorist passive indicative again with the double negative. Censoriousness is a bad habit.Release ( απολυετε). Positive command the opposite of the censoriousness condemned.38 Pressed down
( πεπιεσμενον). Perfect passive participle from πιεζω, old verb, but here alone in the N.T., though the Doric form πιαζω, to seize, occurs several times (Joh 7:30; Joh 7:32; Joh 7:44).Shaken together ( σεσαλευμενον). Perfect passive participle again from common verb σαλευω.Running over ( υπερεκχυννομενον). Present middle participle of this double compound verb not found elsewhere save in A Q in Joe 2:24. Χυνω is a late form of χεω. There is asyndeton here, no conjunction connecting these participles. The present here is in contrast to the two preceding perfects. The participles form an epexegesis or explanation of the "good measure" ( μετρον καλον). Into your bosom ( εις τον κολπον υμων). The fold of the wide upper garment bound by the girdle made a pocket in common use (Exo 4:6; Pro 6:27; Psa 79:12; Isa 65:6; Jer 32:18). So Isa 65:7:I will measure their former work unto their bosom. Shall be measured to you again ( αντιμετρηθησετα). Future passive indicative of the verb here only in the N.T. save late MSS. in Mat 7:2. Even here some MSS. have μετρηθησετα. The αντ has the common meaning of in turn or back, measured back to you in requital.39 Also a parable
( κα παραβολην). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake ( ειπεν δε) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Mat 15:14). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. So Luke Luk 6:40; Mat 10:24, Luk 6:45; Mat 12:34 Can ( Μητ δυνατα). The use of μητ in the question shows that a negative answer is expected.Guide ( οδηγειν). Common verb from οδηγος (guide) and this from οδος (way) and ηγεομα, to lead or guide.Shall they not both fall? ( ουχ αμφοτερο εμπεσουνται;). Ουχ, a sharpened negative from ουκ, in a question expecting the answer Yes. Future middle indicative of the common verb εμπιπτω.Into a pit ( εις βοθυνον). Late word for older βοθρος.40 The disciple is not above his master
( ουκ εστιν μαθητης υπερ τον διδασκαλον). Literally, a learner (or pupil) is not above the teacher. Precisely so in Mat 10:24 where "slave" is added with "lord." But here Luke adds: "But everyone when he is perfected shall be as his master" ( κατηρτισμενος δε πας εστα ως ο διδασκαλος αυτου). The state of completion, perfect passive participle, is noted in κατηρτισμενος. The word is common for mending broken things or nets (Mat 4:21) or men (Gal 6:1). So it is a long process to get the pupil patched up to the plane of his teacher.41 Mote
( καρφος) andbeam ( δοκον). See on Mat 7:3-5 for discussion of these words in this parabolic proverb kin to several of ours today.42 Canst thou say
( δυνασα λεγειν). Here Mat 7:4 haswilt thou say ( ερεις).Beholdest not ( ου βλεπων). Mat 7:4 has "lo" ( ιδου).Thou hypocrite ( υποκριτα). Contrast to the studied politeness of "brother" ( αδελφε) above. Powerful picture of blind self-complacence and incompetence, the keyword to argument here.44 Is known
( γινωσκετα). The fruit of each tree reveals its actual character. It is the final test. This sentence is not in Mat 7:17-20, but the same idea is in the repeated saying (Mat 7:16; Mat 7:20): "By their fruits ye shall know them," where the verbepignosesthe means full knowledge. The question in Mat 7:16 is put here in positive declarative form. The verb is in the plural for "men" or "people," συλλεγουσιν. See on Mat 7:16.Bramble bush ( βατου). Old word, quoted from the LXX in Mar 12:26; Luk 20:37 (from Exo 3:6) about the burning bush that Moses saw, and by Stephen (Act 7:30; Act 7:35) referring to the same incident. Nowhere else in the N.T. "Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient" (Vincent).Gather ( τρυγωσιν). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Rev 14:18.Grapes ( σταφυλην). Cluster of grapes.45 Bringeth forth
( προφερε). In a similar saying repeated later. Mat 12:34 has the verb εκβαλλε (throws out, casts out), a bolder figure. "When men are natural, heart and mouth act in concert. But otherwise the mouth sometimes professes what the heart does not feel" (Plummer).46 And do not
( κα ου ποιειτε). This is the point about every sermon that counts. The two parables that follow illustrate this point.47 Hears and does
( ακουων κα ποιων). Present active participles. So in Mat 7:24. (Present indicative.)I will show you ( υποδειξω υμιν). Only in Luke, not Matthew.48 Digged and went deep
( εσκαψεν κα εβαθυνεν). Two first aorist indicatives. Not a hendiadys for dug deep. Σκαπτω, to dig, is as old as Homer, as is βαθυνω, to make deep.And laid a foundation ( κα εθηκεν θεμελιον). That is the whole point. This wise builder struck the rock before he laid the foundation.When a flood arose ( πλημμυρης γενομενης). Genitive absolute. Late word for flood, πλημμυρα, only here in the N.T., though in Job 40:18.Brake against ( προσερηξεν). First aorist active indicative from προσρηγνυμ and in late writers προσρησσω, to break against. Only here in the N.T. Mat 7:25 has προσεπεσαν, from προσπιπτω, to fall against.Could not shake it ( ουκ ισχυσεν σαλευσα αυτην). Did not have strength enough to shake it.Because it had been well builded ( δια το καλως οικοδομησθα αυτην). Perfect passive articular infinitive after δια and with accusative of general reference.49 He that heareth and doeth not
( ο δε ακουσας κα μη ποιησας). Aorist active participle with article. Particular case singled out (punctiliar, aorist).Like a man ( ομοιος εστιν ανθρωπω). Associative instrumental case after ομοιος as in verse Luk 6:47.Upon the earth ( επ την γην). Mat 7:26 has "upon the sand" ( επ την αμμον), more precise and worse than mere earth. But not on the rock.Without a foundation ( χωρις θεμελιου). The foundation on the rock after deep digging as in verse Luk 6:48.It fell in ( συνεπεσεν). Second aorist active of συνπιπτω, to fall together, to collapse. An old verb from Homer on, but only here in the N.T.The ruin ( το ρηγμα). The crash like a giant oak in the forest resounded far and wide. An old word for a rent or fracture as in medicine for laceration of a wound. Only here in the N.T.1 After
( επειδη, επε ανδ δη). This conjunction was written επε δη in Homer and is simple επε with the intensive δη added and even επε δη περ once in N.T. (Luk 1:1). This is the only instance of the temporal use of επειδη in the N.T. The causal sense occurs only in Luke and Paul, for επε is the correct text in Mat 21:46.Had ended ( επληρωσεν). First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Mat 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.In the ears of the people ( εις τας ακοας του λαου). Ακοη from ακουω, to hear, is used of the sense of hearing (1Co 12:17), the ear with which one hears (Mar 7:35; Heb 5:11), the thing heard or the report (Rom 10:16) or oral instruction (Gal 3:2; Gal 3:5). Both Mat 8:5-13; Luk 7:1-10 locate the healing of the centurion's servant in Capernaum where Jesus was after the Sermon on the Mount.2 Centurion's servant
( Hεκατονταρχου τινος δουλος). Slave of a certain centurion (Latin word χεντυριο, commander of a century or hundred). Mar 15:39; Mar 15:44 has the Latin word in Greek letters, κεντυριων. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Act 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luk 23:47. The Greek has two forms of the word, both from εκατον, hundred, and αρχω, to rule, and they appear to be used interchangeably. So we have εκατονταρχος; here, the form is -αρχος, and εκατονταρχης, the form is -αρχης in verse Luk 7:6. The manuscripts differ about it in almost every instance. The -αρχος form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luk 7:2 and the accusative singular in Act 22:25. See like variation between them in Mat 8:5; Mat 8:8 ( -αρχος) and Mat 8:13 ( αρχη). So also -αρχον (Act 22:25) and -αρχης (Act 22:26).Dear to him ( αυτω εντιμος). Held in honour, prized, precious, dear (Luk 14:8; 1Pe 2:4; Phi 2:29), common Greek word. Even though a slave he was dear to him.Was sick ( κακως εχων). Having it bad. Common idiom. See already Mat 4:24; Mat 8:16; Mar 2:17; Luk 5:31, etc. Mat 8:6 notes that the slave was a paralytic.And at the point of death ( ημελλεν τελευταιν). Imperfect active of μελλω (note double augment η) which is used either with the present infinitive as here, the aorist (Rev 3:16), or even the future because of the future idea in μελλω (Act 11:28; Act 24:15). He was about to die.3 Sent unto him elders of the Jews
( απεστειλεν προς αυτον πρεσβουτερους των Ιουδαιων). Mat 8:5 says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself.Asking him ( ερωτων αυτον). Present active participle, masculine singular nominative, of the verb ερωταω common for asking a question as in the old Greek (Luk 22:68). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, Light from the Ancient East, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In Mat 8:6 the verb is παρακαλων (beseeching).That he would come and save ( οπως ελθων διασωση). Hινα is the more common final or sub-final (as here) conjunction, but οπως still occurs. Διασωση is effective aorist active subjunctive, to bring safe through as in a storm (Act 28:1; Act 28:4). Common word.4 Besought
( παρεκαλουν). Imperfect active, began and kept on beseeching. This is the same verb used by Matthew in Mat 8:5 of the centurion himself.Earnestly ( σπουδαιως). From σπουδη haste. So eagerly, earnestly, zealously, for time was short.That thou shouldst do this for him ( ω παρεξη τουτο). Second future middle singular of παρεχω. Old and common verb, furnish on thy part. Hω is relative in dative case almost with notion of contemplated result (Robertson, Grammar, p. 961).5 For
( γαρ). This clause gives the reason why the elders of the Jews consider him "worthy" ( αξιος, drawing down the scale, αξις, αγο). He was hardly a proselyte, but was a Roman who had shown his love for the Jews.Himself ( αυτος). All by himself and at his own expense.Us ( ημιν). Dative case, for us. It is held by some archaeologists that the black basalt ruins in Tell Hum are the remains of the very synagogue ( την συναγωγην). Literally,the synagogue , the one which we have, the one for us.6 Went with them
( επορευετο συν αυτοις). Imperfect indicative middle. He started to go along with them.Now ( ηδη). Already like Latin jam. In 1Co 4:8 νυν ηδη like jam nunc.Sent friends ( επεμψεν φιλους). This second embassy also, wanting in Matthew's narrative. He "puts the message of both into the mouth of the centurion himself" (Plummer). Note saying ( λεγων), present active singular participle, followed by direct quotation from the centurion himself.Trouble not thyself ( Μη σκυλλου). Present middle (direct use) imperative of σκυλλω, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense.For I am not worthy that ( ου γαρ ικανος ειμ ινα). The same word ικανος, not αξιος, as in Mat 8:8, which see for discussion, from ικω, ικανω, to fit, to reach, be adequate for. Hινα in both places as common in late Greek. See Mat 8:8 also for "roof" ( στεγην, covering).7 Wherefore neither thought I myself worthy to come unto thee
( διο ουδε εμαυτον ηξιωσα προς σε ελθειν). Not in Matthew because he represents the centurion as coming to Jesus.Speak the word ( ειπε λογω). As in Mat 8:8. Second aorist active imperative with instrumental case, speak with a word.My servant shall be healed ( ιαθητω ο παις μου). Imperative first aorist passive, let be healed. Παις literally means "boy," an affectionate term for the "slave," δουλος (verse Luk 7:2), who was "dear" to him.8 "Set"
( τασσομενος). Genuine here, though doubtful in Mat 8:9 where see discussion of this vivid and characteristic speech of the centurion.9 Turned
( στραφεις). Second aorist passive participle of στρεφω, to turn. Common verb. A vivid touch not in Matthew's account. In both Matthew and Luke Jesus marvels at the great faith of this Roman centurion beyond that among the Jews. As a military man he had learned how to receive orders and to execute them and hence to expect obedience to his commands, He recognized Jesus as Master over disease with power to compel obedience.10 Whole
( υγιαινοντα). Sound, well. See Luk 5:31.11 Soon afterwards
( εν το εξης). According to this reading supply χρονω, time. Other MSS. read τη εξης (supply ημερα, day). Hεξης occurs in Luke and Acts in the N.T. though old adverb of time.That ( Hοτ). Not in the Greek, the two verbs εγενετο and επορευθη having no connective (asyndeton).Went with him ( συνεπορευοντο αυτω). Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified.12 Behold
( κα ιδου). The κα introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, κα ιδου.There was carried out ( εξεκομιζετο). Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. ( εκκομιζω). Rock tombs outside of the village exist there today.One that was dead ( τεθνηκως). Perfect active participle of θνησκω, to die.The only son of his mother ( μονογενης υιος τη μητρ αυτου). Only begotten son to his mother (dative case). The compound adjective μονογενης ( μονος and γενος) is common in the old Greek and occurs in the N.T. about Jesus (Joh 3:16; Joh 3:18). The "death of a widow's only son was the greatest misfortune conceivable" (Easton).And she was a widow ( κα αυτη ην χηρα). This word χηρα gives the finishing touch to the pathos of the situation. The word is from χηρος, bereft. The mourning of a widow for an only son is the extremity of grief (Plummer).Much people ( οχλος ικανος). Considerable crowd as often with this adjective ικανος. Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.13 The Lord saw her
( ιδων αυτην ο κυριος). The Lord of Life confronts death (Plummer) and Luke may use Κυριος here purposely.Had compassion ( εσπλαγχθη). First aorist (ingressive) passive indicative of σπλαγχνιζομα. Often love and pity are mentioned as the motives for Christ's miracles (Mat 14:14; Mat 15:32, etc.). It is confined to the Synoptics in the N.T. and about Christ save in the parables by Christ.Weep not ( μη κλαιε). Present imperative in a prohibition. Cease weeping.14 Touched the bier
( ηψατο του σορου). An urn for the bones or ashes of the dead in Homer, then the coffin (Gen 5:26), then the funeral couch or bier as here. Only here in the N.T. Jesus touched the bier to make the bearers stop, which they did ( stood still , εστησαν), second aorist active indicative of ιστημ.15 Sat up
( ανεκαθισεν). First aorist active indicative. The verb in the N.T. only here and Act 9:40. Medical writers often used it of the sick sitting up in bed (Hobart, Med. Lang. of St. Luke, p. 11). It is objected that the symmetry of these cases (daughter of Jairus raised from the death-bed, this widow's son raised from the bier, Lazarus raised from the tomb) is suspicious, but no one Gospel gives all three (Plummer).Gave him to his mother ( εδωκεν αυτον τη μητρ αυτου). Tender way of putting it. "For he had already ceased to belong to his mother" (Bengel). So in Luk 9:42.16 Fear seized all
( ελαβεν δε φοβος παντας). Aorist active indicative. At once.They glorified God ( εδοξαζον τον θεον). Imperfect active, inchoative, began and increased.17 This report
( ο λογος ουτος). That God had raised up a great prophet who had shown his call by raising the dead.18 And the disciples of John told him
( κα απηγγειλαν Ιωανη ο μαθητα αυτου). Literally, and his disciples announced to John. Such news (verse Luk 7:17) was bound to come to the ears of the Baptist languishing in the dungeon of Machaerus (Luk 3:20). Luk 7:18-35 runs parallel with Mat 11:2-19, a specimen of Q, the non-Marcan portion of Matthew and Luke.19 Calling unto him
( προσκαλεσαμενος). First aorist middle (indirect) participle.Two ( δυο τινας). Certain two. Not in Mat 11:2.Saying ( λεγων). John saying by the two messengers. The message is given precisely alike in Mat 11:3, which see. In both we have ετερον for "another," either a second or a different kind. In verse Luk 7:20 Westcott and Hort read αλλον in the text, ετερον in the margin. Προσδοκωμεν, may be present indicative or present subjunctive (deliberative), the same contract form ( αο= ω, αω ω).21 In that hour he cured
( εν εκεινη τη ορα εθεραπευσεν). This item is not in Matthew. Jesus gave the two disciples of John an example of the direct method. They had heard. Then they saw for themselves.Diseases ( νοσων),plagues ( μαστιγων),evil spirits ( πνευματων πονηρων), all kinds of bodily ills, and he singles out theblind ( τυφλοις) to whom in particular he bestowed sight ( εχαριζατο βλεπειν), gave as a free gift (from χαρις, grace) seeing ( βλεπειν).22 What things ye have seen and heard
( α ειδετε κα ηκουσατε). In Mat 11:4, present tense "which ye do hear and see." Rest of verse Luk 7:22; Luk 7:23 as in Mat 11:4-6, which see for details. Luke mentions no raisings from the dead in verse Luk 7:21, but the language is mainly general, while here it is specific. Σκανδαλιζομα used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin.24 When the messengers of John were departed
( απελθοντων των αγγελων Ιωανου). Genitive absolute of aorist active participle. Mat 11:7 has the present middle participle πορευομενων, suggesting that Jesus began his eulogy of John as soon as the messengers (angels, Luke calls them) were on their way. The vivid questions about the people's interest in John are precisely alike in both Matthew and Luke.25 Gorgeously apparelled
( εν ιματισμω ενδοξω). In splendid clothing. Here alone in this sense in the N.T.And live delicately ( τρυφη). From θρυπτω to break down, to enervate, an old word for luxurious living. See the verb τρυφαω in Jas 5:5.In kings' courts ( εν τοις βασιλειοις). Only here in the N.T. Mat 11:8 has it "in kings' houses." Verses Luk 7:26; Luk 7:27 are precisely alike in Mat 11:9; Mat 11:10, which see for discussion.26 A prophet?
( προφητην;). A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller ( προ-φητης). He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Luk 3:2). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men.28 There is none
( ουδεις εστιν). No one exists, this means. Mat 11:11 has ουκ εγηγερτα (hath not arisen). See Matthew for discussion of "but little" and "greater."29 Justified God
( εδικαιωσαν τον θεον). They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John ( βαπτισθεντες το βαπτισμα του Ιωανου. First aorist passive participle with the cognate accusative retained in the passive. Some writers consider verses Luk 7:29; Luk 7:30 a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus.30 Rejected for themselves
( ηθετησαν εις εαυτους). The first aorist active of αθετεω first seen in LXX and Polybius. Occurs in the papyri. These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God's purposes of grace so far as they applied to them.Being not baptized by him ( μη βαπτισθεντες υπ' αυτου). First aorist passive participle. Μη is the usual negative of the participle in the Koine.31 And to what are they like?
( κα τιν εισιν ομοιοι;). This second question is not in Mat 11:16. It sharpens the point. The case of τιν is associative instrumental after ομοιο. See discussion of details in Matthew.32 And ye did not weep
( κα ουκ εκλαυσατε). Here Mat 1:17 has "and ye did not mourn (or beat your breast, ουκ εκοψασθε). They all did it at funerals. These children would not play wedding or funeral.33 John the Baptist is come
( εληλυθεν). Second perfect active indicative where Mat 11:18 has ηλθεν second aorist active indicative. So as to verse Luk 7:34. Luke alone has "bread" and "wine." Otherwise these verses like Mat 11:18; Mat 11:19, which see for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.35 Of all her children
( απο παντων των τεκνων αυτης). Here Mat 11:19 has "by her works" ( απο των εργων αυτης). Aleph has εργων here. The use of "children" personifies wisdom as in Luk 7:8; Luk 7:9.36 That he would eat with him
( ινα φαγη μετ' αυτου). Second aorist active subjunctive. The use of ινα after ερωταω (see also Luk 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luk 11:37; Luk 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luk 5:29; Mar 2:15; Mat 9:10) and even invited himself to be the guest of Zaccheus (Luk 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer).37 A woman which was in the city, a sinner
( γυνη ητις εν τη πολε αμαρτωλος). Probably in Capernaum. The use of ητις means "Who was of such a character as to be" (cf. Luk 8:3) and so more than merely the relative η, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. Hαμαρτωλος, from αμαρτανω, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luk 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mar 14:3-9; Mat 26:6-13; Joh 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luk 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house.When she knew ( επιγνουσα). Second aorist active participle from επιγινωσκω, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his Parables, describing a dinner at a Consul's house at Damietta).He was sitting at meat ( κατακειτα). Literally, he is reclining (present tense retained in indirect discourse in Greek).An alabaster cruse of ointment ( αλαβαστρον μυρου). See on Mat 26:7 for discussion of αλαβαστρον and μυρου.38 Standing behind at his feet
( στασα οπισω παρα τους ποδας αυτου). Second aorist active participle from ιστημ and intransitive, first aorist εστησα being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside ( παρα) his feetweeping ( κλαιουσα). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears ( τοις δακρυσιν, instrumental case of δακρυ) take the place of the ointment.Wiped them with the hair of her head ( ταις θριξιν της κεφαλης αυτης εξεμασσεν). Inchoative imperfect of an old verb εκμασσω, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). So Mary of Bethany wiped the feet of Jesus with her hair (Joh 12:3) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act.Kissed ( κατεφιλε). Imperfect active of καταφιλεω, to kiss repeatedly (force of κατα), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (Luk 15:20), of the kiss of Judas (Mar 14:45; Mat 26:49), of the Ephesian elders (Act 20:37). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer).Anointed them with the ointment ( ηλειφεν τω μυρω). Imperfect active again of αλειφω, a very common verb. Χριω has a more religious sense. The anointing came after the burst of emotional excitement.39 This man
( ουτος). Contemptuous, this fellow.If he were a (the) prophet ( ε ην [ο] προφητης). Condition of the second class, determined as unfulfilled. The Pharisee assumes that Jesus is not a prophet (or the prophet, reading of B, that he claims to be). A Greek condition puts the thing from the standpoint of the speaker or writer. It does not deal with the actual facts, but only with the statement about the facts.Would have perceived ( εγινωσκεν αν). Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative ( αν in the conclusion, a mere device for making it plain that it is not a condition of the first class).Who and what manner of woman ( τις κα ποταπη η γυνη). She was notorious in person and character.40 Answering
( αποκριθεις). First aorist passive participle, redundant use with ειπεν. Jesus answers the thoughts and doubts of Simon and so shows that he knows all about the woman also. Godet notes a tone of Socratic irony here.41 A certain lender
( δανιστη τιν). A lender of money with interest. Here alone in the N.T. though a common word.Debtors ( χρεοφιλετα). From χρεω (debt, obligation) and οφειλω, to owe. Only here and Luk 16:5 in the N.T., though common in late Greek writers.Owed ( ωφειλεν). Imperfect active and so unpaid. Five hundred δηναρια and fifty like two hundred and fifty dollars and twenty-five dollars.42 Will love him most
( πλειον αγαπησε αυτον). Strictly, comparativemore , πλειον, not superlative πλειστα, but most suits the English idiom best, even between two. Superlative forms are vanishing before the comparative in the Koine. This is the point of the parable, the attitude of the two debtors toward the lender who forgave both of them (Plummer).43 I suppose
( υπολαμβανω). Old verb, originally to take up from under, to bear away as on high, to take up in speech (Luk 10:30), to take up in mind or to assume as here and Act 2:15. Here with an air of supercilious indifference (Plummer).The most ( το πλειον). The more.Rightly ( ορθως). Correctly. Socrates was fond of πανυ ορθως. The end of the argument.44 Turning
( στραφεις). Second aorist passive participle.Seest thou ( βλεπεις). For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon:water (44),kiss (45),oil (46).45 Hath not ceased to kiss
( ου διελιπεν καταφιλουσα). Supplementary participle.46 With ointment
( μυρω). Instrumental case. She used the costly ointment even for the feet of Jesus.47 Are forgiven
( αφεωντα). Doric perfect passive form. See Luk 5:21; Luk 5:23.For she loved much ( οτ ηγαπησεν πολυ). Illustration or proof, not reason for the forgiveness. Her sins had been already forgiven and remained forgiven.But to whom little is forgiven, the same loveth little ( Hω δε ολιγον αφιετα ολιγον αγαπα). This explanation proves that the meaning of οτ preceding is proof, not cause.48 Are forgiven
( αφεωντα). As in verse Luk 7:47. Remain forgiven, Jesus means, in spite of the slur of the Pharisee.49 Who even forgiveth sins
( ος κα αμαρτιας αφιησιν). Present indicative active of same verb, αφιημ. Once before the Pharisees considered Jesus guilty of blasphemy in claiming the power to forgive sins (Luk 5:21). Jesus read their inmost thoughts as he always does.1 Soon afterwards
( εν τω καθεξης). In Luk 7:11 we have εν τω εξης. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in Luk 8:1-3 follows that in Luk 7:36-50. Both in Luke alone.That ( κα). One of Luke's idioms with κα εγενετο like Hebrew wav. Went about ( διωδευεν). Imperfect active of διοδευω, to make one's way through ( δια, οδος), common in late Greek writers. In the N.T. here only and Act 17:1.Through cities and villages ( κατα πολιν κα κωμην). Distributive use of κατα (up and down). The clause is amphibolous and goes equally well with διωδευεν or with κηρυσσων (heralding) κα ευαγγελιζομενος (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.2 Which had been healed
( α ησαν τεθεραπευμενα). Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus.From whom seven devils (demons) had gone out ( αφ' ης δαιμονια επτα εξεληλυθε). Past perfect active third singular for the δαιμονια are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mar 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mar 5:9). See Mat 17:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.3 Joanna
( Ιωανα). Her husband Χυζα, steward ( επιτροπου) of Herod, is held by some to be the nobleman ( βασιλικος) of Joh 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Act 13:1), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in Luk 24:10.Who ministered unto them ( αιτινες διηκονουν αυτοις). Imperfect active of διακονεω, common verb, but note augment as if from δια and ακονεω, but from διακονος and that from δια and κονις (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand.Of their substance ( εκ των υπαρχοντων αυταις). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.4 By a parable
( δια παραβολης). Mar 4:2 says "in parables" as does Mat 13:3. This is the beginning of the first great group of parables as given in Mar 4:1-34 and Mat 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luk 8:4-18 (The Sower and the Lamp, Luk 8:16) though Luke also has the expression "in parables" (Luk 8:10). See Luk 8:13 and Luk 8:4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables.5 His seed
( τον σπορον αυτου). Peculiar to Luke.Was trodden under foot ( κατεπατηθη). First aorist passive indicative of καταπατεω. Peculiar to Luke here.Of the heavens ( του ουρανου). Added in Luke.6 Upon the rock
( επ την πετραν). Mar 4:5 "the rocky ground" ( επ το πετρωδες), Mat 13:5 "the rocky places.As soon as it grew ( φυεν). Second aorist passive participle of φυω, an old verb to spring up like a sprout.Withered away ( εξηρανθη). First aorist passive indicative of ζηραινω, old verb, to dry up.Moisture ( ικμαδα). Here only in the N.T., though common word.7 Amidst the thorns
( εν μεσω των ακανθων). Mar 4:7 has εις (among) and Mat 13:7 has επ "upon."Grew with it ( συνφυεισα). Same participle as φυεν above with συν- (together).Choked ( απεπνιξαν). From αποπνιγω, to choke off as in Mat 13:7. In Mar 4:7 the verb is συνεπνιξαν (choked together).8 A hundredfold
( εκατονπλασιονα). Luke omits the thirty and sixty of Mar 4:8; Mat 13:8.He cried ( εφωνε). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in Mar 4:9; Mat 13:9.9 Asked
( επηρωτων). Imperfect of επερωταω ( επ and ερωταω) where Mar 4:10 has ηρωτων (uncompounded imperfect), both the tense and the use of επ indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth.What this parable might be ( τις αυτη ειη η παραβολη). A mistranslation, What this parable was (or meant). The optative ειη is merely due to indirect discourse, changing the indicative εστιν (is) of the direct question to the optative ειη of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, Grammar, pp. 1043f.).10 The mysteries
( τα μυστηρια). See for this word on Mat 13:11; Mar 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness.That ( ινα). Here Mar 4:11 also has ινα while Mat 13:13 has οτ (because). On the so-called causal use of ινα as here equal to οτ see discussion on Mat 13:13; Mar 4:11. Plummer sensibly argues that there is truth both in the causal οτ of Matthew and the final ινα of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the ινα and the οτ. Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parablein order that they may see without seeing and hear without hearing." Only for "hearing" Luke has "understand" συνιωσιν, present subjunctive from a late omega form συνιω instead of the -μ verb συνιημ.11 Is this
( εστιν δε αυτη). Means this. Jesus now proceeds to interpret his own parable.The seed is the word of God ( ο σπορος εστιν ο λογος του θεου). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mar 7:13) and John (Joh 10:35), but four times in Luke (Luk 5:1; Luk 8:11; Luk 8:21; Luk 11:28) and twelve times in Acts. In Mar 4:14 we have only "the word." In Mar 3:31 we have "the will of God," and in Mat 12:46 "the will of my Father" where Luk 8:21 has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.12 Those by the wayside
( ο παρα την οδον). As in Mar 4:15; Mat 13:19 so here the people who hear the word = the seed are discussed by metonymy.The devil ( ο διαβολος). The slanderer. Here Mar 4:15 has Satan.From their heart ( απο της καρδιας αυτων). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Mat 13:19 has it "sown in the heart."That they may not believe and be saved ( ινα μη πιστευσαντες σωθωσιν). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.13 Which for a while believe
( ο προς καιρον πιστευουσιν). Ostensibly they are sincere and have made a real start in the life of faith.They fall away ( αφισταντα). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble" as Mar 4:17 has it ( σκανδαλιζοντα), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial" becomes a "season of temptation" ( εν καιρω πειρασμου) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.14 They are choked
( συνπνιγοντα). Present passive indicative of this powerfully vivid compound verb συνπνιγω used in Mar 4:19; Mat 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" ( πορευομενο).Bring no fruit to perfection ( ου τελεσφορουσιν). Compound verb common in the late writers ( τελοσ, φορεω). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.15 In an honest and good heart
( εν καρδια καλη κα αγαθη). Peculiar to Luke. In verse Luk 8:8 the land ( γην) is called αγαθην (really good, generous) and in verse Luk 8:15 we have εν τη καλη γη ( in the beautiful or noble land ). So Luke uses both adjectives of the heart. The Greeks used καλος κ' αγαθος of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin honestus (fair, noble). The words are to be connected with "hold fast" ( κατεχουσιν), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit ( καρποφορουσιν, an old expressive verb, καρπος and φορεω). That is the proof of spiritual life.In patience ( εν υπομονη). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.16 When he hath lighted a lamp
( λυχνον αψας). It is a portable lamp ( λυχνον) that one lights ( αψας aorist active participle of απτω, to kindle, fasten to, light).With a vessel ( σκευε, instrumental case of σκευος). Here Mar 4:21 has the more definite figure "under the bushel" as has Mat 5:15.Under the bed ( υποκατω κλινης). Here Mar 4:21 has the regular υπο την κλινην instead of the late compound υποκατω. Ragg notes that Matthew distributes the sayings of Jesus given here by Luk 8:16-18; Mar 4:21-25 concerning the parable of the lamp and gives them in three separate places (Mat 5:15; Mat 10:26; Mat 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on Mar 4:21 for further discussion of the lamp and stand.May see the light ( Βλεπωσιν το φως). In Mat 5:16 Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive ( βλεπωσιν), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.17 That shall not be known
( ο ου μη γνωσθη). Peculiar to Luke. First aorist passive subjunctive of γινωσκω with the strong double negative ου μη. See on Mar 4:22 for discussion of κρυπτον and αποκρυφον.18 How ye hear
( πως ακουετε). The manner of hearing. Mar 4:24 has "what ye hear" ( τ ακουετε), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised.For whosoever hath ( Hος αν γαρ εχη). Present active subjunctive of the common verb εχω which may mean "keep on having" or "acquiring." See on Mar 4:25 for discussion.Thinketh he hath ( δοκε εχειν), orseems to acquire or to hold . Losses in business illustrate this saying as when we see their riches take wings and fly away. So it is with hearing and heeding. Self-deception is a common complaint.19 His mother and brethren
( η μητηρ κα ο αδελφο αυτου). Mar 3:31-35; Mat 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in Joh 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luk 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (Joh 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mar 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mar 3:31 and Mat 12:46.Come to him ( συντυχειν). Second aorist active infinitive of συντυγχανω, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case αυτω.20 Was told
( απηγγελη). Second aorist passive indicative of απαγγελλω, to bring word or tidings. Common verb. See on Mar 3:32 and Mat 12:47 for details.21 These which hear the word of God and do it
( ο τον λογον του θεου ακουοντες κα ποιουντες). The absence of the article with "mother" and "brothers" probably means, as Plummer argues, "Mother to me and brothers to me are those who c." No one is a child of God because of human parentage (Joh 1:13). "Family ties are at best temporal spiritual ties are eternal" (Plummer) . Note the use of "hear and do" together here as in Mat 7:24; Luk 6:47 at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make "doing" a test of friendship for him (Joh 15:14).22 And they launched forth
( κα ανηχθησαν). First aorist passive indicative of αναγω, an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Act 13:13; Act 16:11; Act 18:21; Act 20:3; Act 20:13; Act 20:21; Act 20:2; Act 27:2; Act 27:4; Act 27:12; Act 27:21; Act 28:10).23 He fell asleep
( αφυπνωσεν). First aorist (ingressive) active indicative of αφυπνοω, to put to sleep, to fall off to sleep, a late verb for which the older Greek used καθυπνοω. Originally αφυπνοω meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T.Came down ( κατεβη). Second aorist active indicative of καταβαινω, common verb. It was literally true. These wind storms ( λαιλαπς. So also Mar 4:37) rushed from Hermon down through the Jordan gorge upon the Sea of Galilee and shook it like a tempest (Mat 8:24). Mark's (Mar 4:37) vivid use of the dramatic present γινετα (ariseth) is not so precise as Luke's "came down." See on Mat 8:24. These sudden squalls were dangerous on this small lake.They were filling ( συνεπληρουντο). Imperfect passive. It was the boat that was being filled (Mar 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luk 8:23; Luk 9:51; Act 2:1).Were in jeopardy ( εκινδυνευον). Imperfect active, vivid description. Old verb, but in the N.T. only here, Act 19:27; 1Co 15:30.24 Master, Master
( Επιστατα, επιστατα). See on Luk 5:5 for discussion. Mar 4:38 hasTeacher ( Διδασκαλε), Mat 8:25 hasLord ( Κυριε). The repetition here shows the uneasiness of the disciples.We perish ( απολλυμεθα). So in Mar 4:38; Mat 8:25. Linear present middle indicative, we are perishing.The raging of the water ( τω κλυδον του υδατος). Κλυδων, common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save Jas 1:6. Κυμα (Mar 4:37) is the regular swell or wave. Acalm ( γαληνη). Only in the parallels in the N.T., though common word. Here Mar 4:39; Mat 8:26 addgreat ( μεγαλη).That ( οτ). This use of οτ as explanatory of the demonstrative pronoun ουτος occurs in the parallels Mar 4:36; Mat 8:27 and also in Luk 4:36. It is almost result.He commandeth ( επιτασσε). Peculiar to Luke.26 They arrived
( κατεπλευσαν). First aorist active indicative of καταπλεω, common verb, but here only in the N.T. Literally,they sailed down from the sea to the land, the opposite oflaunched forth ( ανηχθησαν) of verse Luk 8:22. So we today use like nautical terms, to bear up, to bear down.The Gerasenes ( τον Γερασηνων). This is the correct text here as in Mar 5:1 while Gadarenes is correct in Mat 8:28. See there for explanation of this famous discrepancy, now cleared up by Thomson's discovery of Khersa ( Γερσα) on the steep eastern bank and in the vicinity of Gadara.Over against Galilee ( αντιπερα της Γαλιλαιας). Only here in the N.T. The later Greek form is αντιπεραν (Polybius, etc.). Some MSS. here have περαν like Mar 5:1; Mat 8:28.27 And for a long time
( κα χρονω ικανω). The use of the associative instrumental case in expressions of time is a very old Greek idiom that still appears in the papyri (Robertson, Grammar, p. 527).He had worn no clothes ( ουκ ενεδυσατο ιματιον). First aorist middle indicative, constative aorist, viewing the "long time" as a point. Not pluperfect as English has it and not for the pluperfect, simply "and for a long time he did not put on himself (indirect middle) any clothing." The physician would naturally note this item. Common verb ενδυω or ενδυνω. This item in Luke alone, though implied by Mar 5:15 "clothed" ( ιματισμενον).And abode not in any house ( κα εν οικια ουκ εμενεν). Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mar 5:3; Mat 8:28; Luk 8:27).28 Fell down
( προσεπεσεν). Second aorist active of προσπιπτω, to fall forward, towards, prostrate before one as here. Common verb. Mar 5:6 has προσεκυνησεν (worshipped).The Most High God ( του θεου του υψιστου). Uncertain whether του θεου genuine or not. But "the Most High" clearly means God as already seen (Luk 1:32; Luk 1:35; Luk 1:36; Luk 6:35). The phrase is common among heathen (Num 24:16; Mic 6:6; Isa 14:14). The demoniac may have been a Gentile, but it is the demon here speaking. See on Mar 2:7; Mat 8:29 for the Greek idiom ( τ εμο κα σο). "What have I to do with thee?" See there also for "Torment me not."29 For he commanded
( παρηγγελλεν γαρ). Imperfect active, correct text, for he was commanding.Often times ( πολλοις χρονοις). Or "for a long time" like χρονω πολλω of verse Luk 8:27 (see Robertson, Grammar, p. 537, for the plural here).It had seized ( συνηρπακε). Past perfect active of συναρπαζω, to lay hold by force. An old verb, but only in Luke in the N.T. (Luk 8:29; Act 6:12; Act 19:29; Act 27:15).Was kept under guard ( εδεσμευετο). Imperfect passive of δεσμευω to put in chains, from δεσμος, bond, and that from δεω to bind. Old, but rather rare verb. Only here and Act 22:4 in this sense. In Mat 23:4 it means to bind together. Some MSS. read δεσμεω in Luk 8:29.Breaking the bands asunder ( διαρησσων τα δεσμα). Old verb, the preposition δια (in two) intensifying the meaning of the simple verb ρησσω or ρηγνυμ, to rend.Was driven ( ηλαυνετο). Imperfect passive of ελαυνω, to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident.30 Legion
( Λεγιων). See on Mar 5:9.31 Into the abyss
( εις την αβυσσον). Rare old word common in LXX from α privative and βαθυς (deep). So bottomless place (supply χωρα). The deep sea in Gen 1:2; Gen 7:11. The common receptacle of the dead in Rom 10:7 and especially the abode of demons as here and Rev 9:1-11; Rev 11:7; Rev 17:8; Rev 20:1; Rev 20:3.32 A herd of many swine
( αγελη χοιρων ικανων). Wordherd ( αγελη) old as Homer, but in N.T. only here and parallels (Mar 5:11; Mat 8:30). Luke shows his fondness for adjective ικανος here again (see verse Luk 8:27) where Mark has μεγαλη and Matthew πολλων.33 Rushed down the steep
( ωρμησεν κατα του κρημνου). Ablative with κατα as in Mar 5:13; Mat 8:32 and the same vivid verb in each account, to hurl impetuously, to rush.Were choked ( απεπνιγη). Second aorist (constative) passive indicative third singular (collective singular) where Mar 5:13 has the picturesque imperfect επνιγοντο.34 Saw what had come to pass
( ιδοντες το γεγονος). This item only in Luke. Note the neat Greek idiom το γεγονος, articular second perfect active participle of γινομα. Repeated in verse Luk 8:35 and in Mar 5:14. Note numerous participles here in verse Luk 8:35 as in Mar 5:15.36 He that was possessed with devils (demons)
(only two words in Greek, ο δαιμονισθεις, the demonized).Was made whole ( εσωθη). First aorist passive indicative of σωζω to save from σως (safe and sound). This is additional information to the news carried to them in verse Luk 8:34.37 Were holden with great fear
( φοβω μεγαλω συνειχοντο). Imperfect passive of συνεχω with the instrumental case of φοβος. See a similar use of this vigorous verb in Luk 12:50 of Jesus and in Phi 1:23 of Paul.38 From whom the devils (demons) were gone out
( αφ' ου εξεληλυθε τα δαιμονια). Past perfect active of εξερχομα, state of completion in the past.Prayed him ( εδεειτο αυτου). Imperfect middle, kept on begging.39 Throughout the whole city
( καθ' ολην την πολιν). Mar 5:20 has it "in Decapolis." He had a great story to tell and he told it with power. The rescue missions in our cities can match this incident with cases of great sinners who have made witnesses for Christ.40 Welcomed
( απεδεξατο). Peculiar to Luke. To receive with pleasure, from αποδεχομα, a common verb.For they were all waiting for him ( ησαν γαρ παντες προσδοκωντες αυτον). Periphrastic imperfect active ofprosdokao , an old verb for eager expectancy, a vivid picture of the attitude of the people towards Jesus. Driven from Decapolis, he is welcomed in Capernaum.41 Was
( υπηρχεν). Imperfect of υπαρχω in sense of ην as in modern Greek. Common in Luke, and Acts, but not in other Gospels.42 An only daughter
( θυγατηρ μονογενης). The same adjective used of the widow's son (Luk 7:12) and the epileptic boy (Luk 9:38) and of Jesus (Joh 1:18; Joh 3:16).She lay a dying ( απεθνησκεν). Imperfect active, she was dying. Mat 9:18 has it that she has just died.Thronged ( συνεπνιγον). Imperfect active of συμπνιγω, to press together, the verb used of the thorns choking the growing grain (Luk 8:14). It was a jam.43 Had spent all her living upon physicians
( εις ιατρους προσαναλωσασα ολον τον βιον). First aorist active participle of an old verb προσαναλισκω, only here in the N.T. But Westcott and Hort reject this clause because it is not in B D Syriac Sinaitic. Whether genuine or not, the other clause in Mar 5:26 certainly is not in Luke: "had suffered many things of many physicians." Probably both are not genuine in Luke who takes care of the physicians by the simple statement that it was a chronic case:could not be healed of any ( ουκ ισχυσεν απ' ουδενος θεραπευθηνα). He omitted also what Mark has: "and was nothing bettered but rather grew worse."44 The border of his garment
( του κρασπεδου του ιματιου). Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See on Mat 9:20.Stanched ( εστη). Second aorist active indicative,stopped at once (effective aorist).45 Press thee and crush thee
( συνεχουσιν σε κα αποθλιβουσιν). Hold thee together, hold thee in ( συνεχω, see verse Luk 8:37).Crush thee ( αποθλιβω) here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. Mar 5:31 has συνθλιβω, to press together.46 For I perceived that power had gone forth from me
( εγω γαρ εγνων δυναμιν εξεληλυθυιαν απ' εμου). Εγνων is second aorist active indicative of γινωσκω, knowledge by personal experience as here. It is followed by the second perfect active participle εξεληλυθυιαν in indirect discourse (Robertson, Grammar, pp. 1040-42). Jesus felt the sensation of power already gone. Who does not know what this sense of "goneness" or exhaustion of nervous energy means?47 Trembling
( τρεμουσα). Vivid touch of the feeling of this sensitive woman who now had to tell everybody of her cure, "in the presence of all the people" ( ενωπιον παντος του λαου). She faced the widest publicity for her secret cure.49 From the ruler of the synagogue's house
( παρα του αρχισυναγωγου). The word "house" is not in the Greek here as in Mar 5:35 where απο is used rather than παρα, as here. But the ruler himself had come to Jesus (Luk 8:41) and this is the real idea. Trouble not ( μηκετ σκυλλε). See on Luk 7:6 for this verb and also Mar 5:35; Mat 9:36.50 And she shall be made whole
( κα σωθησετα). This promise in addition to the words in Mar 5:36. See there for discussion of details.53 Knowing that she was dead
( ειδοτες οτ απεθανεν). That she died ( απεθανεν), second aorist active indicative of αποθνησκω.54 Called
( εφωνησεν). Certainly not to wake up the dead, but to make it plain to all that she rose in response to his elevated tone of voice. Some think that the remark of Jesus in verse Luk 8:52 (Mar 5:39; Mat 9:24) proves that she was not really dead, but only in a trance. It matters little. The touch of Christ's hand and the power of his voice restored her to life.Maiden ( η παις) rather than Mark's (Mar 5:41) το κορασιον (vernacular Koine).55 Her spirit returned
( επεστρεψεν το πνευμα αυτης). The life came back to her at once.Be given her to eat ( αυτη δοθηνα φαγειν). The first infinitive δοθηνα is an indirect command. The second φαγειν (second aorist active of εσθιω) is epexegetic purpose.1 He called the twelve together
( συνκαλεσαμενος τους δωδεκα). Mar 6:7; Mat 10:1 have προσκαλεωμα, to call to him. Both the indirect middle voice.2 He sent them forth
( απεστειλεν αυτους). First aorist active indicative of αποστελλω.To preach the kingdom of God and to heal the sick ( κηρυσσειν την βασιλειαν του θεου κα ιασθα). Present indicative for the continuous functions during this campaign. This double office of herald ( κηρυσσειν) and healer ( ιασθα) is stated directly in Mat 10:7-8. Note the verb ιαομα for healing here, though θεραπευειν in verse Luk 9:1, apparently used interchangeably.3 Neither staff
( μητε ραβδον). For the apparent contradiction between these words (Mat 10:10) and Mar 6:8 see discussion there. For πηραν (wallet) see also on Mar 6:8 (Mat 10:10) for this and other details here.5 As many as receive you not
( οσο αν μη δεχωντα υμας). Indefinite relative plural with αν and present middle subjunctive and the negative μη. Here Mat 10:14 has the singular (whosoever) and Mar 6:11 has "whatsoever place."For a testimony against them ( εις μαρτυριον επ' αυτους). Note use of επ' αυτους where Mar 6:11 has simply the dative αυτοις (disadvantage), really the same idea.6 Went
( διηρχοντο). Imperfect middle, continuous and repeated action made plainer also by three present participles ( εξερχομενοι, ευαγγελιζομενοι, θεραπευοντες), describing the wide extent of the work through all the villages ( κατα τας κωμας, distributive use of κατα) everywhere ( πανταχου) in Galilee.7 All that was done
( τα γινομενα παντα). Present middle participle, "all that was coming to pass."He was much perplexed ( διηπορε). Imperfect active of διαπορεω, to be thoroughly at a loss, unable to find a way out ( δια, α privative, πορος, way), common ancient verb, but only in Luke's writings in the N.T.Because it was said ( δια το λεγεσθα). Neat Greek idiom, the articular passive infinitive after δια. Three reports came to the ears of Herod as Luke has it, each introduced by οτ (that) in indirect discourse: "By some" ( υπο τινων), "by some" ( υπο τινων δε), "by others" ( αλλων δε, υπο not here expressed, but carried over). The verbs in the indirect discourse here (verses Luk 9:7; Luk 9:8) are all three aorists ( ηγερθη first passive; εφανη second passive; ανεστη second active), not past perfects as the English has them.9 He sought
( εζητε). Imperfect active. He keep on seeking to see Jesus. The rumours disturbed Herod because he was sure that he had put him to death ("John I beheaded").10 Declared
( διηγησαντο). First aorist middle of διηγεομα, to carry a narrative through to the end. Jesus listened to it all.They had done ( εποιησαν). Aorist active indicative, they did.He took them ( παραλαβων αυτους). Second aorist active participle of παραλαμβανω. Very common verb.Bethsaida ( Βηθσαιδα). Peculiar to Luke. Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (Joh 6:1).11 Spake
( ελαλε). Imperfect active, he continued speaking.He healed ( ιατο). Imperfect middle, he continued healing.12 To wear away
( κλινειν). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic ( κλινη, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting.Lodge ( καταλυσωσιν). First aorist active subjunctive of καταλυω, a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge ( καταλυμα, inn, Luk 2:7). Only here and Luk 19:7 in the N.T. in this sense.Get victuals ( ευρωσιν επισιτισμον). Ingressive aorist active of ευρισκω, very common verb.Victuals ( επισιτισμον, from επισιτιζομα, to provision oneself, σιτιζω, from σιτον, wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on Mar 6:32-44; Mat 14:13-21 for discussion of details.13 Except we should go and buy food
( ε μητ πορευθεντες ημεις αγορασωμεν βρωματα). This is a condition of the third class with the aorist subjunctive ( αγορασωμεν), where the conjunction is usually εαν (with negative εαν μη), but not always or necessarily so especially in the Koine. So in 1Co 14:5 ε μη διερμηνευη and in Phi 3:12 ε κα καταλαβω. "Unless" is better here than "except."Food ( βρωματα), means eaten pieces from βιβρωσκω, to eat, somewhat like our "edibles" or vernacular "eats."14 About
( ωσε). Luke as Mat 14:21 adds this word to the definite statement of Mar 6:44 that there were 5,000 men, a hundred companies of fifty each.Sit down ( κατακλινατε). First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also verse Luk 9:15.In companies ( κλισιας). Cognate accusative afterkataklinate . Only here in the N.T. A row of persons reclining at meals (table company).About fifty each ( ωσε ανα πεντηκοντα). Distributive use of ανα and approximate number again ( ωσε).16 The five ... the two
( τους πεντε ... τους δυο). Pointing back to verse Luk 9:13, fine example of the Greek article.And gave ( κα εδιδου). Imperfect active of διδωμ, kept on giving. This picturesque imperfect is preceded by the aorist κατεκλασεν (brake), a single act. This latter verb in the N.T. only here and the parallel in Mar 6:41, though common enough in ancient Greek. We say "break off" where here the Greek has "break down" (or thoroughly), perfective use of κατα.17 Twelve baskets
( κοφινο δωδεκα). For discussion of κοφονο and σφυριδες as well as of κλασματα (broken pieces) see on Mar 6:43; Mat 14:20.18 As he was praying
( εν τω εινα αυτον προσευχομενον). Common Lukan idiom of εν with the articular infinitive for a temporal clause, only here Luke has the periphrastic infinitive ( εινα προσευχομενον) as also in Luk 11:1. This item about Christ's praying alone in Luke.Alone ( κατα μονας). In the N.T. only here and Mar 4:10. Perhaps χωρας (places) is to be supplied with μονας (lonely places).Were with him ( συνησαν αυτω). This seems like a contradiction unless "alone" is to be taken with συνησαν. Westcott and Hort put συνηντησαν in the margin. This would mean that as Jesus was praying alone, the disciples fell in with him. At any rate he was praying apart from them.19 That I am
( με εινα). Accusative and infinitive in indirect assertion, a common Greek idiom. Mat 16:13 for "I" has "the Son of man" as identical in the consciousness of Christ. The various opinions of men about Jesus here run parallel to the rumours heard by Herod (verses Luk 9:8; Luk 9:9).20 But who say ye?
( Hυμεις δε τινα λεγετε;). Note the emphatic proleptical position of υμεις: "But ye who do ye say? This is really what mattered now with Jesus.The Christ of God ( Τον χριστον του θεου). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on Luk 2:26 for "the Anointed of the Lord." See on Mat 16:17 for discussion of Peter's testimony in full. Mar 6:29 has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.21 To tell this to no man
( μηδεν λεγειν τουτο). Indirect command with the negative infinitive aftercommanded ( παρηγγειλεν). It had been necessary for Jesus to cease using the wordMessiah ( Χριστος) about himself because of the political meaning to the Jews. Its use by the disciples would lead to revolution as was plain after the feeding of the five thousand (Joh 6:15).22 Rejected
( αποδοκιμασθηνα). First aorist passive infinitive of αποδοκιμαζω, to reject after trial.The third day ( τη τριτη ημερα). Locative case of time as in Mat 16:21. Here in the parallel passage Mar 8:31 has "after three days" ( μετα τρεις ημερας) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on Mat 16:21; Mar 8:31. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke.23 He said unto all
( ελεγεν δε προς παντας). This is like Luke (cf. verse Luk 9:43). Jesus wanted all (the multitude with his disciples, as Mar 8:34 has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on Mat 16:24-26; Mar 8:34-37. The word for lose ( απολεσε, from απολλυμ, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange).Daily ( καθ' ημεραν). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, αρατω), but keep on following me ( ακολουθειτω, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.26 Whosoever shall be ashamed
( ος αν επαισχυνθη). Rather,Whosoever is ashamed as in Mar 8:38. The first aorist passive subjunctive in an indefinite relative clause with αν. The passive verb is transitive here also. This verb is from επ and αισχυνη, shame (in the eyes of men). Jesus endured the shame of the cross (Heb 12:2). The man at the feast who had to take a lower seat did it with shame (Luk 14:9). Paul is not ashamed of the Gospel (Rom 1:16). Onesiphorus was not ashamed of Paul (2Ti 1:16).In his own glory ( εν τη δοξη αυτου). This item added to what is in Mar 8:38; Mat 16:27.27 Till they see
( εως αν ιδωσιν). Second aorist active subjunctive with εως and αν referring to the future, an idiomatic construction. So in Mar 9:1; Mat 16:28. In all three passages "shall not taste of death" ( ου μη γευσωντα θανατου, double negative with aorist middle subjunctive) occurs also. Rabbinical writings use this figure. Like a physician Christ tasted death that we may see how to die. Jesus referred to the cross as "this cup" (Mar 14:36; Mat 26:39; Luk 22:42). Mark speaks of the kingdom of God as "come" ( εληλυθυιαν, second perfect active participle). Matthew as "coming" ( ερχομενον) referring to the Son of man, while Luke has neither form. See Matthew and Mark for discussion of the theories of interpretation of this difficult passage. The Transfiguration follows in a week and may be the first fulfilment in the mind of Jesus. It may also symbolically point to the second coming.28 About eight days
( ωσε ημερα οκτω). A nominativus pendens without connexion or construction. Mar 9:2 (Mat 17:1) has "after six days" which agrees with the general statement.Into the mountain ( εις το ορος). Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mar 8:27; Mat 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.To pray ( προσευξασθα). Peculiar to Luke who so often mentions Christ's habit of prayer (cf. Luk 3:21). See also verse Luk 9:29 "as he was praying" ( εν τω προσευχεσθα, one of Luke's favourite idioms).His countenance was altered ( εγενετο το ειδος του προσωπου αυτου ετερον). Literally, "the appearance of his face became different." Mat 17:2 says that "his face did shine as the sun." Luke does not use the word "transfigured" ( μετεμορφωθη) in Mar 9:2; Mat 17:2. He may have avoided this word because of the pagan associations with this word as Ovid's Μεταμορφοσες.And his raiment became white and dazzling ( κα ο ιματισμος αυτου λευκος εξαστραπτων). Literally,And his raiment white radiant . There is no and between "white" and "dazzling." The participle εξαστραπτων is from the compound verb meaning to flash ( αστραπτω) out or forth ( εξ). The simple verb is common for lightning flashes and bolts, but the compound in the LXX and here alone in the N.T. See Mar 9:3 "exceeding white" and Mat 17:2 "white as the light."31 There talked with him
( συνελαλουν αυτω). Imperfect active, were talking with him.Who appeared in glory ( ο οφθεντες εν δοξη). First aorist passive participle of οραω. This item peculiar to Luke. Compare verse Luk 9:26.Spake of his decease ( ελεγον την εξοδον). Imperfect active, were talking about his εξοδυς (departure from earth to heaven) very much like our English word "decease" (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mar 8:32; Mat 16:22). This very word εξοδυς (way out) in the sense of death occurs in 2Pe 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death ( θανατος) in the N.T. are εκβασις, going out as departure (Heb 13:7), αφιξις, departing (Act 20:29), αναλυσις, loosening anchor (2Ti 4:6) and αναλυσα (Phi 1:23).To accomplish ( πληρουν). To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. See on Mark and Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.32 Were heavy with sleep
( ησαν βεβαρημενο υπνω). Periphrastic past perfect of βαρεω, a late form for the ancient βαρυνω (not in N.T. save Textus Receptus in Luk 21:34). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like βαρυνω, from βαρυς, and that from βαρος, weight, burden (Gal 6:2). Hυπνω is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Mat 26:43) and of the hearts of many (Luk 21:34).But when they were fully awake ( διαγρηγορησαντες δε). First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), διαγρηγορεω (Luke is fond of compounds with δια). The simple verb γρηγορεω (from the second perfect active εγρηγορα) is also late, but common in the LXX and the N.T. The effect of δια can be either to remain awake in spite of desire to sleep (margin of Revised Version) or to become thoroughly awake (ingressive aorist tense also) as Revised Version has it. This is most likely correct. The Syriac Sinaitic has it "When they awoke." Certainly they had been through a strain.His glory ( την δοξαν αυτου). See also verse Luk 9:26 in the words of Jesus.33 As they were departing from him
( εν τω διαχωριζεσθα αυτους απ' αυτου). Peculiar to Luke and another instance of Luke's common idiom of εν with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter's remark as given in all three Gospels. See for details on Mark and Matthew.Master ( Επιστατα) here,Rabbi (Mar 9:5),Lord ( Κυριε, Mat 17:4).Let us make ( ποιησωμεν, first aorist active subjunctive) as in Mar 9:5, but Mat 17:4 has "I will make" ( ποιησω). It was near the time of the feast of the tabernacles. So Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (Luk 9:7).Not knowing what he said ( μη ειδως ο λεγε). Literally,not understanding what he was saying ( μη, regular negative with participle and λεγε, present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mar 9:6). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.34 Overshadowed them
( επεσκιαζεν αυτους). Imperfect active (aorist in Mat 17:5) as present participle in Mar 9:7, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luk 1:35). Nowhere else in the N.T., though an old verb ( επι, σκιαζω, from σκια, shadow).As they entered into the cloud ( εν τω εισελθειν αυτους εις την νεφελην). Luke's idiom of εν with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" ( εφοβηθησαν, ingressive first aorist passive).35 If εκεινους be accepted here instead of αυτους, the three disciples would be outside of the cloud.Out of the cloud
( εκ της νεφελης). This voice was the voice of the Father like that at the baptism of Jesus (Luk 3:22; Mar 1:11; Mat 3:17) and like that near the end (Joh 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen ( Hο υιος μου, ο εκλελεγμενος). So the best documents (Aleph B L Syriac Sinaitic). The others make it "My Beloved" as in Mar 9:7; Mat 17:5. These disciples are commanded to hear Jesus, God's Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all.36 When the voice came
( εν το γενεσθα την φωνην). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense).Alone ( μονος). Same adjective in Mar 9:8; Mat 17:8 translated "only." Should be rendered "alone" there also.They held their peace ( εσιγησαν). Ingressive aorist active of common verb σιγαω, became silent. In Mar 9:9; Mat 17:9, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days."Which they had seen ( ων εωρακαν). Attraction of the relative α into the case of the unexpressed antecedent τουτων. Perfect active indicative εωρακαν with Koine (papyri) form for the ancient εωρακασιν changed by analogy to the first aorist ending in -αν instead of -ασιν.37 On the next day
( τη εξης ημερα). Alone in Luke. It shows that the Transfiguration took place on the preceding night.They were come down ( κατελθοντων αυτων). Genitive absolute of second aorist active participle of κατερχομα, a common enough verb, but in the N.T. only in Luke's writings save Jas 3:15.Met him ( συνηντησεν αυτω). First aorist active of συνανταω, common compound verb, to meet with, only in Luke's writings in the N.T. save Heb 7:1. With associative instrumental case αυτω.38 Master
( Διδασκαλε). Teacher as in Mar 9:17.Lord ( κυριε, Mat 17:15).To look upon ( επιβλεψα). Aorist active infinitive of επιβλεπω ( επ, upon, βλεπω, look), common verb, but in the N.T. only here and Jas 2:3 except Luk 1:48 in quotation from LXX. This compound verb is common in medical writers for examining carefully the patient.Mine only child ( μονογενης μο). Only in Luke as already about an only child in Luk 7:12; Luk 8:42.39 Suddenly
( εξεφνης). Old adverb, but in the N.T. only in Luke's writings save Mar 13:36. Used by medical writers of sudden attacks of disease like epilepsy.It teareth him that he foameth ( σπαρασσε αυτον μετα αφρου). Literally, "It tears him with (accompanied with, μετα) foam" (old word, αφρος, only here in the N.T.). From σπαρασσω, to convulse, a common verb, but in the N.T. only here and Mar 1:26; Mar 9:26 (and συνσπαρασσω, Mar 9:20). See Mar 9:17; Mat 17:15; Luk 9:39 for variations in the symptoms in each Gospel. The use of μετα αφρου is a medical item.Hardly ( μολις). Late word used in place of μογις, the old Greek term (in some MSS. here) and alone in Luke's writings in the N.T. save 1Pe 4:18; Rom 5:7.Bruising him sorely ( συντριβον αυτον). Common verb for rubbing together, crushing together like chains (Mar 5:4) or as a vase (Mar 14:3). See on Matthew and Mark for discussion of details here.41 How long shall I be with you and bear with you?
( εως ποτε εσομα προς υμας κα ανεξομα υμων;). Here the two questions of Mar 9:19 (only one in Mat 17:17) are combined in one sentence.Bear with ( ανεξομα, direct middle future) is, hold myself from you (ablative case υμων).Faithless ( απιστος) is disbelieving and perverse ( διεστραμμενη, perfect passive participle of διαστρεφω), is twisted, turned, or torn in two.42 As he was yet a coming
( ετ προσερχομενου αυτου). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version.Dashed him ( ερρηξεν αυτον). First aorist active indicative of ρηγνυμ or ρησσω, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows.Tare grievously ( συνεσπαραξεν). Rare word as only here and Mar 9:20 in the N.T., which see.Gave him back to his father ( απεδωκεν αυτον τω πατρ αυτου). Tender touch alone in Luke as in Luk 7:15.They were all astonished ( εξεπλησσοντο δε παντες). Imperfect passive of the common verb εκπλησσω or εκπληγνυμ, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed.At the majesty of God ( επ τη μεγαλειοτητ του θεου). A late word from the adjective μεγαλειος and that from μεγας (great). In the N.T. only here and Act 19:27 of Artemis and in 2Pe 1:16 of the Transfiguration. It came to be used by the emperors like our word "Majesty."Which he did ( οις εποιε). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active εποιε covers a good deal not told by Luke (see Mar 9:30; Mat 17:22). Note the attraction of the relativehois into the case ofp\u131?sin , its antecedent.44 Sink into your ears
( Θεσθε υμεις εις τα ωτα υμων). Second aorist imperative middle of τιθημ, common verb. "Do you (note emphatic position) yourselves (whatever others do) put into your ears." No word like "sink" here. The same prediction here as in Mar 9:31; Mat 17:22 about the Son of man only without mention of death and resurrection as there, which see for discussion.45 It was concealed from them
( ην παρακεκαλυμμενον απ' αυτων). Periphrastic past perfect of παρακαλυπτω, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke.That they should not perceive it ( ινα μη αισθωντα αυτο). Second aorist middle subjunctive of the common verb αισθανομα used with ινα μη, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as Mar 9:32 observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem.46 A reasoning
( διαλογισμος). A dispute. The word is from διαλογιζομα, the verb used in Mar 9:33 about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but Mat 18:1 states that they came to Jesus to settle it.Which of them should be greatest ( το τις αν ειη μειζων αυτων). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with αν is here because it was so in the direct question (potential optative with αν retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Mat 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mar 10:35; Mat 20:20). It is a sad spectacle.47 Took a little child
( επιλαβομενος παιδιον). Second aorist middle participle of the common verb επιλαμβανω. Strictly, Taking a little child to himself (indirect middle). Mar 9:36 has merely the active λαβων of the simple verb λαμβανω. Set him by his side ( εστησεν αυτο παρ' εαυτω). "In his arms" Mar 9:36 has it, "in the midst of them" Mat 18:3 says. All three attitudes following one another (the disciples probably in a circle around Jesus anyhow) and now the little child (Peter's child?) was slipped down by the side of Jesus as he gave the disciples an object lesson in humility which they sorely needed.48 This little child
( τουτο το παιδιον). As Jesus spoke he probably had his hand upon the head of the child. Mat 18:5 has "one such little child." The honoured disciple, Jesus holds, is the one who welcomes little children "in my name" ( επ τω ονοματ μου), upon the basis of my name and my authority. It was a home-thrust against the selfish ambition of the Twelve. Ministry to children is a mark of greatness. Have preachers ever yet learned how to win children to Christ? They are allowed to slip away from home, from Sunday school, from church, from Christ.For he that is least among you all ( ο γαρ μικροτερος εν πασιν υμιν υπαρχων). Note the use of υπαρχω as in Luk 8:41; Luk 23:50. The comparative μικροτερος is in accord with the Koine idiom where the superlative is vanishing (nearly gone in modern Greek). Butgreat ( μεγας) is positive and very strong. This saying peculiar to Luke here.49 And John answered
( αποκριθεις δε Ιωανης). As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luk 9:46-48).Master ( επιστατα). Only in Luke in the N.T. as already four times (Luk 5:5; Luk 8:24; Luk 8:45; Luk 9:33).We forbade him ( εκωλυομεν αυτον). Conative imperfect as in Mar 9:38, We tried to hinder him.Because he followeth not with us ( οτ ουκ ακολουθε μεθ ημων). Present tense preserved for vividness where Mark has imperfect\u136?kolouthei . Note also here "with us" ( μεθ' ημων) where Mark has associative instrumental ημιν. It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master's work in the Master's name and with the Master's power, but did not run with the group of the Twelve.50 "Against you is for you"
( καθ' υμων υπερ υμων). Mar 9:40 has "against us is for us" ( ημων ... ημων). The Koine Greek η and υ were often pronounced alike and it was easy to interchange them. So many MSS. here read just as in Mark. The point is precisely the same as it is a proverbial saying. See a similar saying in Luk 11:23: "He that is not with me is against me." The prohibition here as in Mar 9:39 is general: "Stop hindering him" ( μη κωλυετε, μη and the present imperative, not μη and the aorist subjunctive). The lesson of toleration in methods of work for Christ is needed today.51 When the days were well-nigh come
( εν τω συμπληρουσθα τας ημερας). Luke's common idiom εν with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and Luk 8:23; Act 2:1. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luk 9:22; Luk 9:27; Luk 9:31).That he should be received up ( της αναλημψεως αυτου). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω (the verb used of the Ascension, Act 1:2; Act 1:11; Act 1:22; 1Ti 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (Joh 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luk 9:31) and later in Luk 12:49.He steadfastly set his face ( αυτος το προσωπον εστηρισεν). Note emphatic αυτος,he himself , with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in Mar 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω (from στηριγξ, a support), to set fast, to fix.To go to Jerusalem ( του πορευεσθα εις Ιερουσαλημ). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luk 9:51; Luk 13:22; Luk 17:11) and John mentions three journeys to Jerusalem during the later ministry (Joh 7:10; Joh 11:17; Joh 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.52 Sent messengers
( απεστειλεν αγγελους). As a precaution since he was going to Jerusalem through Samaria. The Samaritans did not object when people went north from Jerusalem through their country. He was repudiating Mount Gerizim by going by it to Jerusalem. This was an unusual precaution by Jesus and we do not know who the messengers ( angels ) were.To make ready for him ( ως ετοιμασα αυτω). Hως is correct here, not ωστε. The only examples of the final use of ως with the infinitive in the N.T. are this one and Heb 7:9 (absolute use). In Act 20:24 Westcott and Hort read ως τελειωσω and put ως τελειωσα in the margin (Robertson, Grammar, p. 1091).53 And they did not receive him
( κα ουκ εδεξαντο αυτον). Adversative use of κα = But.Because his face was going to Jerusalem ( οτ το προσωπον αυτου ην πορευομενον εις Ιερουσαλημ). Periphrastic imperfect middle. It was reason enough to the churlish Samaritans.54 Saw this
( ιδοντες). Second aorist active participle of οραω. Saw the messengers returning.We bid ( θελεις ειπωμεν). Deliberative subjunctive ειπωμεν after θελεις without ινα, probably two questions, Dost thou wish? Shall we bid? Perhaps the recent appearance of Elijah on the Mount of Transfiguration reminded James and John of the incident in 2Ki 1:10-12. Some MSS. add here "as Elijah did." The language of the LXX is quoted by James and John, these fiery Sons of Thunder. Note the two aorist active infinitives ( καταβηναι, αναλωσα, the first ingressive, the second effective).55 But he turned
( στραφεις δε). Second aorist passive participle of στρεφω, common verb, to turn round. Dramatic act. Some ancient MSS. have here:Ye know not what manner of spirit ye are of ( ουκ οιδατε ποιου πνευματος εστε). This sounds like Christ and may be a genuine saying though not a part of Luke's Gospel. A smaller number of MSS. add also:For the Son of Man came not to destroy men's lives, but to save them ( Hο γαρ υιος του ανθρωπου ουκ ηλθεν ψυχας ανθρωπων απολεσα αλλα σωσα), a saying reminding us of Mat 5:17; Luk 19:10. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.57 A certain man
( τις). Mat 8:19 calls him "a scribe." Luk 9:57-60; Mat 8:19-22, but not in Mark and so from Q or the Logia.Wherever you go ( οπου εαν απερχη) is the present middle subjunctive with the indefinite relative adverb εαν, common Greek idiom. See on Matthew for "holes," "nests," "Son of man." The idiom "where to lay his head" ( που την κεφαλην κλινη) is the same in both, the deliberative subjunctive retained in the indirect question. "Jesus knows the measure of the scribe's enthusiasm" (Plummer). The wandering life of Jesus explains this statement.59 And he said unto another
( ειπεν δε προς ετερον). Mat 8:21 omits Christ's "Follow me" ( ακολουθε μο) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew's account the man is apologetic as in Luke. Plummer calls him "one of the casual disciples" of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples.First ( πρωτον). One of the problems of life is the relation of duties to each other, which comes first. The burial of one's father was a sacred duty (Gen 25:9), but, as in the case of Tobit 4:3, this scribe's father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.60 Leave the dead to bury their own dead
( αφες τους νεκρους θαψα τους εαυτων νεκρους). This paradox occurs so in Mat 8:22. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see Joh 5:21-29 (spiritual resurrection from sin in Joh 5:21-27, bodily resurrection from the grave, Joh 5:28; Joh 5:29) and Joh 11:25. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service.But go thou and publish abroad the kingdom of God ( συ δε απελθων διαγγελλε την βασιλειαν του θεου). The scribe's duty is put sharply ( Βυτ δο θου, συ δε). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.61 And another also said
( ειπεν δε κα ετερος). A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two. Hετερος does not here mean one of a "different" sort as is sometimes true of this pronoun, but merely another like αλλος (Robertson, Grammar, p. 749).But first ( πρωτον δε). He also had something that was to come "first."To bid farewell to them that are at my house ( αποταξασθα τοις εις τον οικον μου). In itself that was a good thing to do. This first aorist middle infinitive is from αποτασσω, an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in Act 18:18 of Paul taking leave of the believers in Corinth. See also Mar 6:46; 2Co 2:13. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus.62 Having put his hand to the plough
( επιβαλων την χειρα επ' αροτρον). Second aorist active participle of επιβαλλω, an old and common verb, to place upon. Note repetition of preposition επ before αροτρον (plough). This agricultural proverb is as old as Hesiod. Pliny observes that the ploughman who does not bend attentively to his work goes crooked. It has always been the ambition of the ploughman to run a straight furrow. The Palestine fellah had good success at it.And looking back ( κα βλεπων εις τα οπισω). Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is often urgent.Fit ( ευθετος). From ευ and τιθημ=well-placed, suited for, adapted to. "The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind" (Bruce).1 Appointed
( ανεδειξεν). First aorist active indicative of αναδεικνυμ, an old verb, not only common, but in LXX. In the N.T. only here and Act 1:24. Cf. αναδειξις in Luk 1:80. To show forth, display, proclaim, appoint.Seventy others ( ετερους εβδομηκοντα κα). The "also" ( κα) and the "others" point back to the mission of the Twelve in Galilee (Luk 9:1-6). Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have "seventy-two." The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point.Two and two ( ανα δυο). For companionship as with the Twelve though Mar 6:7 has it δυο (vernacular idiom). B K have here ανα δυο, a combination of the idiom in Mar 6:7 and that here.He himself was about to come ( ημελλεν αυτος ερχεσθα). Imperfect of μελλω with present infinitive and note αυτος. Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory.2 Harvest
( θερισμος). Late word for the older θερος, summer, harvest. The language in this verse is verbatim what we have in Mat 9:37; Mat 9:38 to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ's method for increasing the supply.3 As lambs
( ως αρνας). Here again the same language as that in Mat 10:16 except that there "sheep" ( προβατα) appears instead of "lambs." Pathetic picture of the risks of missionaries for Christ. They take their life in their hands.4 Purse
( βαλλαντιον). Old word for money-bag, sometimes a javelin as if from βαλλω. Only in Luke in the N.T. (Luk 10:4; Luk 12:33; Luk 22:35). See Luk 9:3; Mar 6:7; Mat 10:9 for the other similar items.Salute no man on the way ( μηδενα κατα την οδον ασπασησθε). First aorist (ingressive) middle subjunctive with μηδενα. The peril of such wayside salutations was palaver and delay. The King's business required haste. Elisha's servant was not to tarry for salutations or salaams (2Ki 4:29). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain.5 First say
( πρωτον λεγετε). Say first. The adverb πρωτον can be construed with "enter" ( εισελθητε), but probably with λεγετε is right. The word spoken is the usual oriental salutation.6 A son of peace
( υιος ειρηνης). A Hebraism, though some examples occur in the vernacular Koine papyri. It means one inclined to peace, describing the head of the household.Shall rest ( επαναπαησετα). Second future passive of επαναπαυω, a late double compound ( επι, ανα) of the common verb παυω.It shall turn to you again ( εφ' υμας ανακαμψε). Common verb ανακαμπτω, to bend back, return. The peace in that case will bend back with blessing upon the one who spoke it.7 In that same house
( εν αυτη τη οικια). Literally, in the house itself, not "in the same house" ( εν τη αυτη οικια), a different construction. A free rendering of the common Lukan idiom is, "in that very house."Eating ( εσθοντες). An old poetic verb εσθω for εσθιω that survives in late Greek.Such things as they give ( τα παρ' αυτων). "The things from them."For the labourer is worthy of his hire ( αξιος γαρ ο εργατης του μισθου αυτου). In Mat 10:10 we have της τροφης αυτου (his food). 1Ti 5:18 has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only Deu 25:4 as scripture and get this quotation either from Luk 10:7 or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy.Go not from house to house ( μη μεταβαινετε εξ οικιας εις οικιαν). As a habit, μη and the present imperative, and so avoid waste of time with such rounds of invitations as would come.8 Such things as are set before you
( τα παρατιθεμενα υμιν). The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy.9 Is come nigh unto you
( ηγγικεν εφ' υμας). Perfect active indicative of εγγιζω as in Mat 3:2 of the Baptist and Mar 1:15 of Jesus. Note εφ' υμας here.10 Into the streets thereof
( εις τας πλατειας αυτης). Out of the inhospitable houses into the broad open streets.11 Even the dust
( κα τον κονιορτον). Old word from κονις, dust, and ορνυμ, to stir up. We have seen it already in Mat 10:14; Luk 9:5. Dust is a plague in the east. Shake off even that.Cleaveth ( κολληθεντα). First aorist passive participle of κολλαω, to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house.We wipe off ( απομασσομεθα). Middle voice of an old verb απομασσω, to rub off with the hands. Nowhere else in the N.T. But εκμασσω, occurs in Luk 7:38; Luk 7:44.Against you ( Hυμιν). Fine example of the dative of disadvantage (the case of personal interest, the dative).12 More tolerable
( ανεκτοτερον). Comparative of the verbal adjective ανεκτος from ανεχομα. An old adjective, but only the comparative in the N.T. and in this phrase (Mat 10:15; Mat 11:22; Mat 11:24; Luk 10:12; Luk 10:14).13 Would have repented
( αν μετενοησαν). Conclusion (apodosis) of second-class condition, determined as unfulfilled.Long ago ( παλα). Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and Mat 11:21. Perhaps Καραζε near Tell Hum (Capernaum).Sitting in sackcloth and ashes ( εν σακκω κα σποδο καθημενο). Pictorial and graphic. The σακκος (sackcloth) was dark coarse cloth made of goat's hair and worn by penitents, mourners, suppliants. It is a Hebrew word, sag. The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation.15 Shalt thou be exalted?
( μη υψωθησηι;). Μη expects the answer No. The verb is future passive indicative second singular of υψοω, to lift up, a late verb from υψος, height. It is used by Jesus of the Cross (Joh 12:32).Unto Hades ( εως Hαιδου). See on Mat 16:18 for this word which is here in contrast to Heaven as in Isa 14:13-15. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (Luk 4:28 sqq.) Nazareth?"16 Rejecteth him that sent me
( αθετε τον αποστειλαντα με). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside ( α privative and θετεω, from τιθημ) the mission and message of these messengers of Christ. See this verb used in Luk 7:30 of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (Joh 9:4).17 Returned with joy
( υπεστρεψαν μετα χαρας). They had profited by the directions of Jesus. Joy overflows their faces and their words.Even the demons ( κα τα δαιμονια). This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luk 9:1), but the Seventy were only told to heal the sick (Luk 10:9). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work.Are subject ( υποτασσετα). Present passive indicative (repetition).18 I beheld Satan fallen
( εθεωρουν τον Σαταναν πεσοντα). Imperfect active (I was beholding) and second aorist (constative) active participle of πιπτω (notfallen , πεπτωκοτα, perfect active participle, norfalling , πιπτοντα, present active participle, butfall , πεσοντα). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.19 And over all the power of the enemy
( κα επ πασαν την δυναμιν του εχθρου). This is the heart of "the authority" ( την εξουσιαν) here given by Jesus which is far beyond their expectations. The victory over demons was one phase of it. The power to tread upon serpents is repeated in Mar 16:18 (the Appendix) and exemplified in Paul's case in Malta (Act 28:3-5). But protection from physical harm is not the main point in this struggle with Satan "the enemy" (Mat 13:25; Rom 16:20; 1Pe 5:8).Nothing shall in any wise hurt you ( ουδεν υμας ου μη αδικησε). Text has future active indicative, while some MSS. read αδικηση, aorist active subjunctive of αδικεω, common verb from αδικος ( α privative and δικος), to suffer wrong, to do wrong. The triple negative here is very strong. Certainly Jesus does not mean this promise to create presumption or foolhardiness for he repelled the enemy's suggestion on the pinnacle of the temple.20 Are written
( ενγεγραπτα). Perfect passive indicative, state of completion, stand written, enrolled or engraved, from ενγραφω, common verb. "As citizens possessing the full privileges of the commonwealth" (Plummer).21 In that same hour
( εν αυτη τη ωρα). Literally, "at the hour itself," almost a demonstrative use of αυτος (Robertson, Grammar, p. 686) and in Luke alone in the N.T. (Luk 2:38; Luk 10:21; Luk 12:12; Luk 20:19). Mat 11:25 uses the demonstrative here, "at that time" ( εν εκεινω τω καιρω).Rejoiced in the Holy Spirit ( ηγαλλιασατο τω πνευματ τω αγιω). First aorist middle of the late verb αγαλλιαω for αγαλλω, to exult. Always in the middle in the N.T. save Luk 1:47 in Mary's Magnificat. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in Joh 4:32-38 when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like Mat 11:25, a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See on Matthew for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance" (Plummer).22 Knoweth who the Son is
( γινωσκε τις εστιν ο υιος). Knows by experience, γινωσκε. Here Mat 11:27 has επιγινωσκε (fully knows) and simply τον υιον (the Son) instead of the "who" ( τις) clause. So also in "who the Father is" ( τις εστιν ο πατερ). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my The Christ of the Logia). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in Luk 10:17. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Mat 11:27 by the use ofwilleth to reveal him ( βουλητα αποκαλυψα). The Son claims the power to reveal the Father "to whomsoever he wills" ( ω αν βουλητα, indefinite relative and present subjunctive of βουλομα, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession ( παρεδοθη, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.23 Turning to the disciples
( στραφεις προς τους μαθητας). Second aorist passive of στρεφω as in Luk 9:55. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke "privately" or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later.Blessed ( μακαριο). A beatitude, the same adjective as in Mat 5:3-11. A beatitude of privilege very much like that in Mat 5:13-16. Jesus often repeated his sayings.24 Which ye see
( α υμεις βλεπετε). The expression of υμεις makes "ye" very emphatic in contrast with the prophets and kings of former days.25 And tempted him
( εκπειραζων αυτον). Present active participle, conative idea, trying to tempt him. There is no "and" in the Greek. He "stood up ( ανεστη, ingressive second aorist active) trying to tempt him." Πειραζω is a late form of πειραω and εκπειραζω apparently only in the LXX, and N.T. (quoted by Jesus from Deu 6:16 in Mat 4:7; Luk 4:12 against Satan). Here and 1Co 10:9. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible.What shall I do to inherit eternal life? ( Τ ποιησας ζωην αιωνιου κληρονομησω;). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" ( ποιησας). The form of his question shows a wrong idea as to how to get it.Eternal life ( ζωην αιωνιον) is endless life as in John's Gospel (Joh 16:9; Joh 18:18; Joh 18:30) and in Mat 25:46, which see.26 How readest thou?
( πως αναγινωσκεισ;). As a lawyer it was his business to know the facts in the law and the proper interpretation of the law. See on Luk 7:30 about νομικος (lawyer). The rabbis had a formula, "What readest thou?"27 And he answering
( ο δε αποκριθεις). First aorist participle, no longer passive in idea. The lawyer's answer is first from the Shema (Deu 6:3; Deu 11:13) which was written on the phylacteries. The second part is from Lev 19:18 and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mar 12:28-34; Mat 22:34-40) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man's four powers (heart, soul, strength, mind) here as in Mar 12:30.28 Thou hast answered right
( ορθως απεκριθης). First aorist passive indicative second singular with the adverb ορθως. The answer was correct so far as the words went. In Mar 12:34 Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God," but this lawyer was "tempting" Jesus.Do this and thou shalt live ( τουτο ποιε κα ζηση). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer's answer. No one ever did or ever can "do" what the law lays down towards God and man always. To slip once is to fail. So Jesus put the problem squarely up to the lawyer who wanted to knowby doing what . Of course, if he kept the lawperfectly always , he would inherit eternal life.29 Desiring to justify himself
( θελων δικαιωσα εαυτον). The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first:And who is my neighbour? ( κα τις εστιν μου πλησιον;). The Jews split hairs over this question and excluded from "neighbour" Gentiles and especially Samaritans. So here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word πλησιον here is an adverb (neuter of the adjective πλησιος) meaning ο πλησιον ων (the one who is near), but ων was usually not expressed and the adverb is here used as if a substantive.30 Made answer
( υπολαβων). Second aorist active participle of υπολαμβανω (see Luk 7:43), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T.Was going down ( κατεβαινεν). Imperfect active describing the journey.Fell among robbers ( ληισταις περιεπεσεν). Second aorist ingressive active indicative of περιπιπτω, old verb with associative instrumental case, to fall among and to be encompassed by ( περ, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves.Stripped ( εκδυσαντες). Of his clothing as well as of his money, the meanest sort of robbers.Beat him ( πληγας επιθεντες). Second aorist active participle of επιτιθημ, a common verb. Literally, "placing strokes or blows" ( πληγας, plagues) upon him. See Luk 12:48; Act 16:23; Rev 15:1; Rev 15:6; Rev 15:8 for "plagues."Half-dead ( ημιθανη). Late word from ημ, half, and θνησκω, to die. Only here in the N.T. Vivid picture of the robbery.31 By chance
( κατα συγκυριαν). Here only in the N.T., meaning rather, "by way of coincidence." It is a rare word elsewhere and in late writers like Hippocrates. It is from the verb συγκυρεω, though συγκυρησις is more common.Was going down ( κατεβαινεν). Imperfect active as in verse Luk 10:30. Passed by on the other side ( αντιπαρηλθεν). Second aorist active indicative of αντιπαρερχομα, a late double compound here (verses Luk 10:31; Luk 10:32) only in the N.T., but in the papyri and late writers. It is the ingressive aorist ( ηλθεν), came alongside ( παρα), and then he stepped over to the opposite side ( αντ) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in verse Luk 10:32 behaved precisely as the priest had done and for the same reason.33 A certain Samaritan
( Σαμαρειτης δε τις). Of all men in the world to do a neighbourly act!As he journeyed ( οδευων). Making his way.Came where he was ( ηλθεν κατ' αυτον). Literally, "came down upon him." He did not sidestep or dodge him, but had compassion on him.34 Bound up his wounds
( κατεδησεν τα τραυματα). First aorist active indicative of καταδεω, old verb, but here only in the N.T. The verb means "bound down." We say "bind up." Medical detail that interested Luke. The word for "wounds" ( τραυματα) here only in the N.T.Pouring on them oil and wine ( επιχεων ελαιον κα οινον). Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: "Bind with soft wool, and sprinkle with wine and oil."Set him ( επιβιβασας). An old verb επιβιβαζω ( επ, βιβαζω), to cause to mount. In the N.T. only here and Act 19:35; Act 23:24, common in LXX.Beast ( κτηνος). Old word from κταομα, to acquire, and so property ( κτημα) especially cattle or any beast of burden.An inn ( πανδοχειον). The old Attic form was πανδοκειον (from παν, all, and δεχομα, to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα like that in Luk 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho.35 On the morrow
( επ την αυριον). Towards the morrow as in Act 4:5. (Cf. also Act 3:1). Syriac Sinaitic has it "at dawn of the day." An unusual use of επ.Took out ( εκβαλων). Second aorist active participle of εκβαλλω. It could mean, "fling out," but probably only means "drew out." Common verb.Two pence ( δυο δηναρια). About thirty-five cents, but worth more in purchasing power.To the host ( τω πανδοχε). The innkeeper. Here only in the N.T.Whatsoever thou spendest more ( οτ αν προσδαπανησηις). Indefinite relative clause with αν and the aorist active subjunctive of προσδαπαναω, to spend besides ( προς), a late verb for the common προσαναλισκω and here only in the N.T.I will repay ( εγο αποδωσω). Emphatic. What he had paid was merely by way of pledge. He was a man of his word and known to the innkeeper as reliable.When I come back again ( εν τω επανερχεσθα με). Luke's favourite idiom of εν and the articular infinitive with accusative of general reference. Double compound verb επανερχομα.36 Proved neighbour to him that fell
( πλησιον γεγονενα του εμπεσοντος). Second perfect infinitive of γινομα and second aorist active participle of εμπιπτω. Objective genitive, became neighbour to the one, etc. Jesus has changed the lawyer's standpoint and has put it up to him to decide which of "these three" ( τουτων των τριων, priest, Levite, Samaritan) acted like a neighbour to the wounded man.37 On him
( μετ' αυτου). With him, more exactly. The lawyer saw the point and gave the correct answer, but he gulped at the word "Samaritan" and refused to say that.Do thou ( συ ποιε). Emphasis on "thou." Would this Jewish lawyer act the neighbour to a Samaritan? This parable of the Good Samaritan has built the world's hospitals and, if understood and practised, will remove race prejudice, national hatred and war, class jealousy.38 Now as they went on their way
( ην δε τω πορευεσθα αυτους). Luke's favourite temporal clause again as in verse Luk 10:35.Received him into her house ( υπεδεξατο αυτον εις την οικιαν). Aorist middle indicative of υποδεχομα, an old verb to welcome as a guest (in the N.T. only here and Luk 19:6; Act 17:7; Jas 2:25). Martha is clearly the mistress of the home and is probably the elder sister. There is no evidence that she was the wife of Simon the leper (Joh 12:1). It is curious that in an old cemetery at Bethany the names of Martha, Eleazar, and Simon have been found.39 Which also sat
( η κα παρακαθεσθεισα). First aorist passive participle of παρακαθεζομα, an old verb, but only here in the N.T. It means to sit beside ( παρα) and προς means right in front of the feet of Jesus. It is not clear what the point is in κα here. It may mean that Martha loved to sit here also as well as Mary.Heard ( ηκουεν). Imperfect active. She took her seat by the feet of Jesus and went on listening to his talk.40 Was cumbered
( περιεσπατο). Imperfect passive of περισπαω, an old verb with vivid metaphor, to draw around. One has sometimes seen women whose faces are literally drawn round with anxiety, with a permanent twist, distracted in mind and in looks.She came up to him ( επιστασα). Second aorist active participle of εφιστημ, an old verb to place upon, but in the N.T. only in the middle voice or the intransitive tenses of the active (perfect and second aorist as here). It is the ingressive aorist here and really means. stepping up to or bursting in or upon Jesus. It is an explosive act as is the speech of Martha.Dost thou not care ( ου μελε σο). This was a reproach to Jesus for monopolizing Mary to Martha's hurt.Did leave me ( με κατελειπεν). Imperfect active, she kept on leaving me.Bid her ( ειπον αυτη). Late form instead of ειπε, second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary's help.That she help me ( ινα μο συναντιλαβητα). Sub-final use of ινα with second aorist middle subjunctive of συναντιλαμβανομα, a double compound verb ( συν, with, αντ, at her end of the line, and λαμβανομα, middle voice of λαμβανω, to take hold), a late compound appearing in the LXX, Diodorus and Josephus. Deissmann (Light from the Ancient East, p. 87) finds it in many widely scattered inscriptions "throughout the whole extent of the Hellenistic world of the Mediterranean." It appears only twice in the N.T. (here and Rom 8:26). It is a beautiful word, to take hold oneself (middle voice) at his end of the task ( αντ) together with ( συν) one.41 Art anxious
( μεριμναις). An old verb for worry and anxiety from μεριζω ( μερις, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Mat 6:25; Mat 6:28; Mat 6:31; Mat 6:34. See also Luk 12:11; Luk 12:22; Luk 12:26).And troubled ( κα θορυβαζη). From θορυβαζομα, a verb found nowhere else so far. Many MSS. here have the usual form τυρβαζη, from τυρβαζω. Apparently from θορυβος, a common enough word for tumult. Martha had both inward anxiety and outward agitation.But one thing is needful ( ενος δε εστιν χρεια). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, Introduction to Textual Criticism of the N.T., p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.42 The good portion
( την αγαθην μεριδα). The best dish on the table, fellowship with Jesus. This is the spiritual application of the metaphor of the dishes on the table. Salvation is not "the good portion" for Martha had that also.From her ( αυτης). Ablative case after αφαιρηθησετα (future passive indicative). Jesus pointedly takes Mary's side against Martha's fussiness.1 As he was praying in a certain place
( εν τω εινα αυτον εν τοπω τιν προσευχομενον). Characteristically Lukan idiom: εν with articular periphrastic infinitive ( εινα προσευχομενον) with accusative of general reference ( αυτον).That . Not in the Greek, asyndeton ( κα εγενετο ειπεν).When he ceased ( ως επαυσατο). Supply προσευχομενος (praying), complementary or supplementary participle.Teach us ( διδαξον ημας). Jesus had taught them by precept (Mat 6:7-15) and example (Luk 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luk 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on Mat 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Mat 6:11 "give" is δος (second aorist active imperative second singular, a single act) while here Luk 11:3 "give" is διδου (present active imperative, both from διδωμ) and means, "keep on giving." So in Luk 11:4 we have "For we ourselves also forgive" ( κα γαρ αυτο αφιομεν), present active indicative of the late ω verb αφιω while Mat 6:12 has "as we also forgave" ( ως κα ημεις αφηκαμεν), first aorist ( κ aorist) active of αφιημ. So also where Mat 6:12 has "debts" ( τα οφειληματα) Luk 11:4 has "sins" ( τας αμαρτιας). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Mat 6:13; Luk 11:4 μη εισενεγκηις occurs (second aorist subjunctive with μη in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (Jas 1:13). Jesus urges us to pray not to be tempted as in Luk 22:40 in Gethsemane.5 At midnight
( μεσονυκτιου). Genitive of time.And say to him ( κα ειπη αυτω). This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also ( εξει, πορευσετα).Lend me ( χρησον μο). First aorist active imperative second singular. Lend menow . From κιχρημ, an old verb, to lend as a matter of friendly interest as opposed to δανειζω, to lend on interest as a business. Only here in the N.T.6 To set before him
( ο παραθησω αυτω).Which I shall place beside him . Future active of παρατιθημ. See Luk 9:16 for this same verb.7 And he
( κακεινος). Emphatic.Shall say ( ειπη). Still the aorist active deliberative subjunctive as in verse Luk 11:5 (the same long and somewhat involved sentence).Trouble me not ( μη μο κοπους παρεχε). Μη and the present imperative active. Literally, "Stop furnishing troubles to me." On this use of κοπους παρεχω see also Mat 26:10; Mar 14:6; Gal 6:17 and the singular κοπον, Luk 18:5.The door is now shut ( ηδη η θυρα κεκλειστα). Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω, common verb.In bed ( εις τεν κοιτην). Note use of εις in sense of εν. Often a whole family would sleep in the same room.I cannot ( ου δυναμα). That is, I am not willing.8 Though
( ε κα). Κα ε would be "Even if," a different idea.Because he is his friend ( δια το εινα φιλον αυτου). Δια and the accusative articular infinitive with accusative of general reference, a causal clause="because of the being a friend of his."Yet because of his importunity ( δια γε την αναιδιαν αυτου). From αναιδης, shameless, and that from α privative and αιδως, shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε here, one of the intensive particles, is to be noted. It sharpens the contrast to "though" by "yet." As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Gen 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Mat 15:22-28).9 Shall be opened
( ανοιγησετα). Second future passive third singular of ανοιγνυμ and the later ανοιγω.11 Of which of you that is a father
( τινα δε εξ υμων τον πατερα). There is a decided anacoluthon here. The MSS. differ a great deal. The text of Westcott and Hort makes τον πατερα (the father) in apposition with τινα (of whom) and in the accusative the object of αιτησε (shall ask) which has also another accusative (both person and thing) "a loaf." So far so good. But the rest of the sentence is,will ye give him a stone? ( μη λιθον επιδωσε αυτωι;). Μη shows that the answer No is expected, but the trouble is that the interrogative τινα in the first clause is in the accusative the object of αιτησε while here the same man (he) is the subject of επιδωσε. It is a very awkward piece of Greek and yet it is intelligible. Some of the old MSS. do not have the part about "loaf" and "stone," but only the two remaining parts about "fish" and "serpent," "egg" and "scorpion." The same difficult construction is carried over into these questions also.13 Know how to give
( οιδατε διδονα). See on Mat 7:11 for this same saying. Only here Jesus adds the Holy Spirit ( πνευμα αγιον) as the great gift (the summum bonum) that the Father is ready to bestow. Jesus is fond of "how much more" ( ποσω μαλλον, by how much more, instrumental case).14 When
( του δαιμονιου εξελθοντος). Genitive absolute ana asyndeton between κα εγενετο and ελαλησεν as often in Luke (no οτ or κα).15 Dumb
( κωφον). See on Mat 9:32.By Beelzebub ( εν Βεεζεβουλ). Blasphemous accusation here in Judea as in Galilee (Mar 3:22; Mat 12:24; Mat 12:27). See on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. So they were explained as wrought by Satan himself, a most absurd explanation.16 Tempting him
( πειραζοντες). These "others" ( ετερο) apparently realized the futility of the charge of being in league with Beelzebub. Hence they put up to Jesus the demand for "a sign from heaven" just as had been done in Galilee (Mat 12:38). By "sign" ( σημειον) they meant a great spectacular display of heavenly power such as they expected the Messiah to give and such as the devil suggested to Jesus on the pinnacle of the temple.Sought ( εζητουν). Imperfect active, kept on seeking.17 But he
( αυτος δε). In contrast with them.Knowing their thoughts ( ειδως αυτων τα διανοηματα). From διανοεω, to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him.And a house divided against a house falleth ( κα οικος επ οικον πιπτε). It is not certain that διαμερισθεισα (divided) is to be repeated here as in Mat 12:25; Mar 3:25. It may mean,and house falls upon house , "one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself" (Bruce).18 Because ye say
( οτ λεγετε). Jesus here repeats in indirect discourse (accusative and infinitive) the charge made against him in verse Luk 11:15. The condition is of the first class, determined as fulfilled.19 And if I by Beelzebub
( ε δε εγω εν Βεεζεβουλ). Also a condition of the first class, determined as fulfilled. A Greek condition deals only with the statement, not with the actual facts. For sake of argument, Jesus here assumes that he casts out demons by Beelzebub. The conclusion is a reductio ad absurdum. The Jewish exorcists practiced incantations against demons (Act 19:13).20 By the finger of God
( εν δακτυλω θεου). In distinction from the Jewish exorcists. Mat 12:28 has "by the Spirit of God."Then is come ( αρα εφθασεν). Φθανω in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note αρα (accordingly) in the conclusion ( αποδοσις).21 Fully armed
( καθωπλισμενος). Perfect passive participle of καθοπλιζω, an old verb, but here only in the N.T. Note perfective use of κατα in composition with οπλιζω, to arm (from οπλα, arms). Note indefinite temporal clause ( οταν and present subjunctive φυλασση).His own court ( την εαυτου αυλην). His own homestead. Mar 3:27; Mat 12:29 has "house" ( οικιαν). Αυλη is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole).His goods ( τα υπαρχοντα αυτου). "His belongings." Neuter plural present active participle of υπαρχω used as substantive with genitive.22 But when
( επαν δε). Note οταν in verse Luk 11:21.Stronger than he ( ισχυροτερος αυτου). Comparative of ισχυρος followed by the ablative.Come upon him and overcome him ( επελθων νικηση αυτον). Second aorist active participle of επερχομα and first aorist active subjunctive of νικαω. Aorist tense here because a single onset while in verse Luk 11:22 the guarding ( φυλασση, present active subjunctive) is continuous.His whole armour ( την πανοπλιαν αυτου). An old and common word for all the soldier's outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it "his harness." In the N.T. only here and Eph 6:11; Eph 6:13 where the items are given.Wherein he trusted ( εφ' η επεποιθε). Second past perfect active of πειθω, to persuade. The second perfect πεποιθα is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils ( τα σκυλα αυτου). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Col 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross.23 He that is not with me
( ο μη ων μετ' εμου). This verse is just like Mat 12:30.24 And finding none
( κα μη ευρισκον). Here Mat 12:43 has κα ουχ ευρισκε (present active indicative instead of present active participle). Luk 11:24-26 is almost verbatim like Mat 12:43-45, which see. Instead of just "taketh" ( παραλαμβανε) in verse Luk 11:26, Matthew has "taketh with himself" ( παραλαμβανε μεθ' εαυτου). And Luke omits: "Even so shall it be also unto this evil generation" of Mat 12:45.Than the first ( των πρωτων). Ablative case after the comparative χειρονα. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luk 8:2).27 As he said these things
( εν τω λεγειν αυτον). Luke's common idiom, εν with articular infinitive. Verses Luk 11:27; Luk 11:28 are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman "speaks well, but womanly" (Bengel). Her beatitude ( μακαρια) reminds us of Elisabeth's words (Luk 1:42, ευλογημενη). She is fulfilling Mary's own prophecy in Luk 1:48 ( μακαριουσιν με, shall call me happy).28 But he said
( αυτος δε ειπεν). Jesus in contrast turns attention to others and gives them a beatitude ( μακαριο). "The originality of Christ's reply guarantees its historical character. Such a comment is beyond the reach of an inventor" (Plummer).29 Were gathering together unto him
( επαθροιζομενων). Genitive absolute present middle participle of επαθροιζω, a rare verb, Plutarch and here only in the N.T., from επ and αθροιζω (a common enough verb). It means to throng together ( αθροος, in throngs). Vivid picture of the crowds around Jesus.But the sign of Jonah ( ε μη το σημειον Ιωνα). Luke does not give here the burial and resurrection of Jesus of which Jonah's experience in the big fish was a type (Mat 12:39), but that is really implied (Plummer argues) by the use here of "shall be given" ( δοθησετα) and "shall be" ( εστα), for the resurrection of Jesus is still future. The preaching of Jesus ought to have been sign enough as in the case of Jonah, but the resurrection will be given. Luke's report is much briefer and omits what is in Mat 12:41.31 With the men of this generation
( μετα των ανδρων της γενεας ταυτης). Here Mat 12:42 has simply "with this generation," which see.32 At the preaching of Jonah
( εις το κηρυγμα Ιωνα). Note this use of εις as in Mat 10:41; Mat 12:41. Luke inserts the words about the Queen of the South (Luk 11:31) in between the discussion of Jonah (verses Luk 11:29; Luk 11:32). Both Σολομωνος (Luk 11:31) and Ιωνα (verse Luk 11:32) are in the ablative case after the comparative πλειον (more,something more ).33 In a cellar
( εις κρυπτην). A crypt (same word) or hidden place from κρυπτω, to hide. Late and rare word and here only in the N.T. These other words (lamp, λυχνον, bushel, μοδιον, stand, λυχνιαν) have all been discussed previously (Mat 5:15). Luk 11:33 is like Mat 6:22, which see for details.35 Whether not
( μη). This use of μη in an indirect question is good Greek (Robertson, Grammar, p. 1045). It is a pitiful situation if the very light is darkness. This happens when the eye of the soul is too diseased to see the light of Christ.36 With its bright shining
( τη αστραπη). Instrumental case, as if by a flash of lightning the light is revealed in him. See on Luk 10:18.37 Now as he spake
( εν δε τω λαλησα). Luke's common idiom, εν with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See Luk 3:21 for similar use of aorist infinitive with εν.Asketh ( ερωτα). Present active indicative, dramatic present. Request, not question.To dine ( οπως αριστηση). Note οπως rather than the common ινα. Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον (breakfast). See distinction between αριστον and δειπνον (dinner or supper) in Luk 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Mat 22:4), not the very early meal called ακρατισμα. The verb is, however, used for the early meal on the seashore in Joh 21:12; Joh 21:15.With him ( παρ' αυτω). By his side.Sat down to meat ( ανεπεσεν). Second aorist active indicative of αναπιπτω, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."38 That he had not first washed before dinner
( οτ ου πρωτον εβαπτισθη προ του αριστου). The verb is first aorist passive indicative of βαπτιζω, to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mar 7:1-23; Mat 15:1-20) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has "first before" ( πρωτον προ), a tautology not preserved in the translation.39 The Lord
( ο κυριος). The Lord Jesus plainly and in the narrative portion of Luke.Now ( νυν). Probably refers to him. You Pharisees do now what was formerly done.The platter ( του πινακος). The dish. Old word, rendered "the charger" in Mat 14:8. Another word for "platter" ( παροψις) in Mat 23:25 means "side-dish."But your inward part ( το δε εσωθεν υμων). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder ( αρπαγης, from αρπαζω, to seize) and wickedness ( πονηριας, from πονηρος, evil man). See Mat 23:25 for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.40 Howbeit
( πλην). See Luk 6:24. Instead of devoting so much attention to the outside.Those things which are within ( τα ενοντα). Articular neuter plural participle from ενειμ, to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes "clean" ( καθαρα). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).42 Tithe
( αποδεκατουτε). Late verb for the more common δεκατευω. So in Mat 23:23. Take a tenth off ( απο-). Rue ( πηγανον). Botanical term in late writers from πηγνυμ, to make fast because of its thick leaves. Here Mat 23:23 has "anise."Every herb ( παν λαχανον). General term as in Mar 4:32. Matthew has "cummin."Pass by ( παρερχεσθε). Present middle indicative of παρερχομα, common verb, to go by or beside. Mat 23:23 has "ye have left undone" ( αφηκατε). Luke here has "love" ( αγαπην), not in Matthew.Ought ( εδε). As in Matthew. Imperfect of a present obligation, not lived up to just like our "ought" ( οwεδ, not paid). Παρεινα, as in Matthew, the second aorist active infinitive of αφιημ. to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Mat 23:34). It is plain that the terrible exposure of the scribes and Pharisees in Luk 11:23 in the temple was simply the culmination of previous conflicts such as this one.43 The chief seats in the synagogues
( την πρωτοκαθεδριαν εν ταις συναγωγαις). Singular here, plural in Mat 23:6. This semi-circular bench faced the congregation. Mat 23:6 has also the chief place at feasts given by Luke also in that discourse (Luk 20:46) as well as in Luk 14:7, a marked characteristic of the Pharisees.44 The tombs which appear not
( τα μνηνεια τα αδηλα). These hidden graves would give ceremonial defilement for seven days (Num 19:16). Hence they were usually whitewashed as a warning. So in Mat 23:27 the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word αδηλος ( α privative and δηλος, apparent or plain) occurs in the N.T. only here and 1Co 14:8, though an old and common word.Here men walking around ( περιπατουντες) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.45 Thou reproachest us also
( κα ημας υβριζεις). Because the lawyers (scribes) were usually Pharisees. The verb υβριζω is an old one and common for outrageous treatment, a positive insult (so Luk 18:32; Mat 22:6; Mat 22:14; Mat 22:5; 1Th 2:2). So Jesus proceeds to give the lawyers three woes as he had done to the Pharisees.46 Grievous to be borne
( δυσβαστακτα). A late word in LXX and Plutarch ( δυς and βασταζω). Here alone in text of Westcott and Hort who reject it in Mat 23:4 where we have "heavy burdens" ( φορτια βαρεα). In Gal 6:2 we have βαρη with a distinction drawn. Here we have φορτιζετε (here only in the N.T. and Mat 11:28) for "lade," φορτια as cognate accusative and then φορτιοις (dative after ου προσψαυετε, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as Mishna and then as Gemarah), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" ( προσψαυω, old verb but only here in the N.T.), touch with the view to remove. Mat 23:4 has κινησα, to move. A physician would understand the meaning of προσπαυω for feeling gently a sore spot or the pulse.48 Consent
( συνευδοκειτε). Double compound ( συν, ευ, δοκεω), to think well along with others, to give full approval. A late verb, several times in the N.T., in Act 8:1 of Saul's consenting to and agreeing to Stephen's death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. So they are "witnesses" ( μαρτυρες) against themselves (Mat 23:31).49 The wisdom of God
( η σοφια του θεου). In Mat 23:34 Jesus uses "I send" ( εγω αποστελλω) without this phrase "the wisdom of God." There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Co 1:30), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so "Jesus here speaks with confident knowledge of the Divine counsels" (Plummer). See Luk 10:22; Luk 15:7; Luk 15:10. Here the future tense occurs, "I will send" ( αποστελω).Some of them ( εξ αυτων). No "some" ( τινας) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.50 That ... may be required
( ινα ... εκζητηθη). Divinely ordered sequence, first aorist passive subjunctive of εκζητεω, a late and rare verb outside of LXX and N.T., requiring as a debt the blood of the prophets.Which was shed ( το εκκεχυμενον). Perfect passive participle of εκχεω and εκχυννω (an Aeolic form appearing in the margin of Westcott and Hort here, εκχυννομενον, present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time.From the foundation of the world ( απο καταβολης κοσμου). See also Mat 25:34; Joh 17:24; Eph 1:4, etc. It is a bold metaphor for the purpose of God.51 From the blood of Abel to the blood of Zachariah
( απο αιματος Αβελ εως αιματος Ζαχαριου). The blood of Abel is the first shed in the Old Testament (Gen 4:10), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Ch 24:22). Chronologically the murder of Uriah by Jehoiakim was later (Jer 26:23), but this climax is from Genesis to II Chronicles (the last book in the canon). See on Mat 23:35 for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada."Between the altar and the sanctuary ( μεταξυ του θυσιαστηριου κα του οικου). Literally, between the altar and the house (Mat 23:35 has temple, ναου).52 Ye took away the key of knowledge
( ηρατε την κλειδα της γνωσεως). First aorist active indicative of αιρω, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves ( αυτο) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered ( εκωλυσατε, effective aorist active) those who were trying to enter ( τους εισερχομενους, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.53 From thence
( κ'ακειθεν). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds.To press upon him ( ενεχειν). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mar 6:19).To provoke him to speak ( αποστοματιζειν). From απο and στομα (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize.Of many things ( περ πλειονων). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.54 Laying wait for him
( ενεδρευοντες αυτον). An old verb from εν and εδρα, a seat, so to lie in ambush for one. Here only and Act 23:21 in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey.To catch something out of his mouth ( θηρευσα το εκ του στοματος αυτου). An old Greek verb, though here only in the N.T., from θηρα (cf. Rom 11:9), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in Luk 20:45-47; Mat 23:1-7, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.1 In the meantime
( εν οις). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in Luk 11:53. In Luk 12:3 Luke actually begins the sentence with two relatives ανθ' ων οσα (wherefore whatsoever).Many thousands ( μυριαδων). Genitive absolute with επισυναχθεισων (first aorist passive participle feminine plural because of μυριαδων), a double compound late verb, επισυναγω, to gather together unto. The word "myriads" is probably hyperbolical as in Act 21:20, but in the sense of ten thousand, as in Act 19:19, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus.Insomuch that they trode one upon another ( ωστε καταπατειν αλληλους). The imagination must complete the picture of this jam.Unto his disciples first of all ( προς τους μαθητας αυτου πρωτον). This long discourse in Luk 12:12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse Luk 12:12.Beware of ( προσεχετε εαυτοις απο). Put your mind ( νουν understood) for yourselves (dative) and avoid ( απο with the ablative).The leaven of the Pharisees which is hypocrisy ( της ζυμης ητις εστιν υποχρισις των Φαρισαιων). In Mar 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Mat 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Mat 6:2; Mat 6:5; Mat 6:16). The occasion was ripe here for this crisp saying. In Mat 13:33 leaven does not have an evil sense as here, which see. See Mat 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.2 Covered up
( συγκεκαλυμμενον εστιν). Periphrastic perfect passive indicative of συγκαλυπτω, an old verb, but here only in the N.T., to cover up on all sides and so completely. Verses Luk 12:2-9 here are parallel with Mat 10:26-33 spoken to the Twelve on their tour of Galilee, illustrating again how often Jesus repeated his sayings unless we prefer to say that he never did so and that the Gospels have hopelessly jumbled them as to time and place. See the passage in Matthew for discussion of details.3 In the inner chambers
( εν τοις ταμειοις). Old form ταμιειον, a store chamber (Luk 12:24), secret room (Mat 6:6; Luk 12:3).4 Unto you my friends
( υμιν τοις φιλοις). As opposed to the Pharisees and lawyers in Luk 11:43; Luk 11:46; Luk 11:53.Be not afraid of ( μη φοβηθητε απο). First aorist passive subjunctive with μη, ingressive aorist, do not become afraid of, with απο and the ablative like the Hebrew min and the English "be afraid of," a translation Hebraism as in Mat 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do ( μη εχοντων περισσοτερον τ ποιησα). Luke often uses the infinitive thus with εχω, a classic idiom (Luk 7:40; Luk 7:42; Luk 12:4; Luk 12:50; Luk 14:14; Act 4:14, etc.).5 Whom ye shall fear
( τινα φοβηθητε). First aorist passive subjunctive deliberative retained in the indirect question. Τινα is the accusative, the direct object of this transitive passive verb (note απο in verse Luk 12:4).Fear him who ( φοβηθητε τον). First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also.After he hath killed ( μετα το αποκτεινα). Preposition μετα with the articular infinitive. Literally, "After the killing" (first aorist active infinitive of the common verb αποκτεινω, to kill.Into hell ( εις την γεενναν). See on Mat 5:22. Gehenna is a transliteration of Ge-Hinnom, Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Ki 23:10) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world.This one fear ( τουτον φοβηθητε). As above.6 Is forgotten
( εστιν επιλελησμενον). Periphrastic perfect passive indicative of επιλανθανομα, common verb to forget. See Mat 10:29 for a different construction.7 Numbered
( ηριθμηντα). Perfect passive indicative. Periphrastic form in Mat 10:30 which see for details about sparrows, etc.8 Everyone who shall confess me
( πας ος αν ομολογησε εν εμο). Just like Mat 10:32 except the use of αν here which adds nothing. The Hebraistic use of εν after ομολογεω both here and in Matthew is admitted by even Moulton (Prolegomena, p. 104).The Son of man ( ο υιος του ανθρωπου). Here Mat 10:32 has κ'αγω (I also) as the equivalent.9 Shall be denied
( απαρνηθησετα). First future passive of the compound verb απαρνεομα. Here Mat 10:33 has αρνησομα simply. Instead of "in the presence of the angels of God" ( εμπροσθεν των αγγελων του θεου) Mat 10:33 has "before my Father who is in heaven."10 But unto him that blasphemeth against the Holy Spirit
( τω δε εις το αγιον πνευμα βλασφημησαντ). This unpardonable sin is given by Mar 3:28; Mat 12:31 immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (Luk 11:15-20). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of εις here in the sense of "against."11 Be not anxious
( μη μεριμνησητε). First aorist active subjunctive with μη in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Mat 10:19) and in the great discourse on the Mount of Olives at the end (Mar 13:11; Luk 21:14), given twice by Luke as we see.How or what ye shall answer ( πως η τ απολογησησθε). Indirect question and retaining the deliberative subjunctive απολογησησθε and also ειπητε (say).12 What ye ought to say
( α δε ειπειν). Literally, what things it is necessary ( δε) to say. This is no excuse for neglect in pulpit preparation. It is simply a word for courage in a crisis to play the man for Christ and to trust the issue with God without fear.13 Bid my brother
( ειπε τω αδελφω μου). This volunteer from the crowd draws attention to the multitude (verses Luk 12:13-21). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law (Deu 21:17) was two-thirds to the elder, one-third to the younger.14 A judge or a divider
( κριτην η μεριστην). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Exo 2:14. Jesus is rendering unto Caesar the things of Caesar (Luk 20:25) and shows that his kingdom is not of this world (Joh 18:36). The word for divider or arbiter ( μεριστης) is a late word from μεριζομα (verse Luk 12:13) and occurs here only in the N.T.15 From all covetousness
( απο πασης πλεονεξιας). Ablative case. From every kind of greedy desire for more ( πλεον, more, εξια, from εχω, to have) an old word which we have robbed of its sinful aspects and refined to mean business thrift.In the abundance of the things which he possesseth ( εν τω περισσευειν τιν εκ των υπαρχοντων αυτω). A rather awkward Lukan idiom: "In the abounding (articular infinitive) to one out of the things belonging (articular participle) to him."16 A parable unto them
( παραβολην προς αυτους). The multitude of verses Luk 12:13; Luk 12:15. A short and pungent parable suggested by the covetousness of the man of verse Luk 12:13.Brought forth plentifully ( ευφορησεν). Late word from ευφορος (bearing well), in medical writers and Josephus, here only in the N.T.17 Reasoned within himself
( διελογιζετο εν αυτω). Imperfect middle, picturing his continued cogitations over his perplexity.Where to bestow ( που συναξω). Future indicative deliberative, where I shall gather together.My fruits ( τους καρπους μου). So it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Sa 25:11), whether a direct reference to him or not.18 I will pull down
( καθελω). Future active of καθαιρεω, an old verb, the usual future being καθαιρησω. This second form from the second aorist καθειλον (from obsolete ελω) like αφελε in Rev 22:19.My barns ( μου τας αποθηκας). From αποτιθημ, to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Mat 3:12; Mat 6:26; Mat 13:30; Luk 3:17; Luk 12:18; Luk 12:24).All my corn ( παντα τον σιτον). Better grain (wheat, barley), not maize or Indian corn.My goods ( τα αγαθα μου). Like the English, my good things. So the English speak of goods (freight) train.19 Laid up for many years
( κειμενα εις ετη πολλα). Not in D and some other Latin MSS. The man's apostrophe to his "soul" ( ψυχη) is thoroughly Epicurean, for his soul feeds on his goods. The asyndeton here (take thine ease, eat, drink, be merry) shows his eagerness. Note difference in tenses ( αναπαυου, keep on resting, φαγε, eat at once, πιε, drink thy fill, ευφραινου, keep on being merry), first and last presents, the other two aorists.20 Thou foolish one
( αφρων). Fool, for lack of sense ( α privative and φρην, sense) as in Luk 11:40; 2Co 11:19. Old word, used by Socrates in Xenophon. Nominative form as vocative.Is thy soul required of thee ( την ψυχην σου αιτουσιν απο σου). Plural active present, not passive: "They are demanding thy soul from thee." The impersonal plural (aitousin) is common enough (Luk 6:38; Luk 12:11; Luk 16:9; Luk 23:31). The rabbis used "they" to avoid saying "God."21 Not rich toward God
( μη εις θεον πλουτων). The only wealth that matters and that lasts. Cf. Luk 16:9; Mat 6:19. Some MSS. do not have this verse. Westcott and Hort bracket it.22 Unto his disciples
( προς τους μαθητας αυτου). So Jesus turns from the crowd to the disciples (verses Luk 12:22-40, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. So Luk 12:22-31 corresponds to Mat 6:25-33, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (Luk 12:22-31) is to the disciples. So the language in Luk 12:22 is precisely that in Mat 6:25. See there for μη μεριμνατε (stop being anxious) and the deliberative subjunctive retained in the indirect question ( φαγητε, ενδυσησθε). So verse Luk 12:23 here is the same in Mat 6:25 except that there it is a question with ουχ expecting the affirmative answer, whereas here it is given as a reason ( γαρ, for) for the preceding command.24 The ravens
( τους κορακας). Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. Mat 6:26 has simply "the birds" ( τα πετεινα).Storechamber (tameion). Not in Mat 6:26. Means secret chamber in Luk 12:3.Of how much more ( ποσω μαλλον). Mat 6:26 has question, ουχ μαλλον.25 A cubit
( πηχυν). Mat 6:27 has πηχυν ενα (one cubit, though ενα is sometimes merely the indefinite article.Stature ( ηλικιαν) as in Matthew, which see.26 Not able to do even that which is least
( ουδε ελαχιστον δυνασθε). Negative ουδε in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Verse Luk 12:27 as in Mat 6:28, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, τα κρινα).28 Clothe
( αμφιαζε). Late Greek verb in the Koine (papyri) for the older form αμφιεννυμ (Mat 6:30). See Matthew for discussion of details. Matthew has "the grass of the field" instead of "the grass in the field" as here.29 Seek not ye
( υμεις μη ζητειτε). Note emphatic position of "ye" ( υμεις). Stop seeking ( μη and present imperative active). Mat 6:31 has: "Do not become anxious" ( μη μεριμνησητε), μη and ingressive subjunctive occur as direct questions (What are we to eat? What are we to drink? What are we to put on?) whereas here they are in the indirect form as in verse Luk 12:22 save that the problem of clothing is not here mentioned:Neither be ye of doubtful mind ( κα μη μετεωριζεσθε). Μη and present passive imperative (stop being anxious) of μετεωριζω. An old verb from μετεωρος in midair, high (our meteor), to lift up on high, then to lift oneself up with hopes (false sometimes), to be buoyed up, to be tossed like a ship at sea, to be anxious, to be in doubt as in late writers (Polybius, Josephus). This last meaning is probably true here. In the LXX and Philo, but here only in the N.T.31 See Mat 6:33 for this verse. Luke does not have "first" nor "his righteousness" nor "all."
32 Little flock
( το μικρον ποιμνιον). Vocative with the article as used in Hebrew and often in the Koine and so in the N.T. See both πατερ and ο πατηρ in the vocative in Luk 10:21. See Robertson, Grammar, pp. 465f. Ποιμνιον (flock) is a contraction from ποιμενιον from ποιμην (shepherd) instead of the usual ποιμνη (flock). So it is not a diminutive and μικρον is not superfluous, though it is pathetic.For it is your Father's good pleasure ( οτ ευδοκησεν ο πατηρ υμων). First aorist active indicative of ευδοκεω. Timeless aorist as in Luk 3:22. This verse has no parallel in Matthew.33 Sell that ye have
( Πωλησατε τα υπαρχοντα υμων). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Act 2:44; Act 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Rom 15:25; Rom 15:26; 1Co 16:3; 2Co 8:4; 2Co 9:1)" (Plummer).Purses which wax not old ( βαλλαντια μη παλαιουμενα). So already βαλλαντιον in Luk 10:4. Late verb παλαιοω from παλαιος, old, to make old, declare old as in Heb 8:13, is passive to become old as here and Heb 1:11.That faileth not ( ανεκλειπτον). Verbal from α privative and εκλειπω, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce).Draweth near ( εγγιζε). Instead of Mat 6:19 "dig through and steal."Destroyeth ( διαφθειρε). Instead of "doth consume" in Mat 6:19.34 Will be
( εστα). Last word in the sentence in Luke. Otherwise like Mat 6:21. See 1Co 7:32-34 for similar principle.35 Be girded about
( εστωσαν περιεζωσμενα). Periphrastic perfect passive imperative third plural of the verb περιζωννυμ or περιζωννυω (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. Luk 17:8; Act 12:8.Burning ( καιομενο). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Mat 25:1-13) is found here in condensed form. This verse introduces the parable of the waiting servants (Luk 12:35-40).36 When he shall return from the marriage feast
( ποτε αναλυση εκ των γαμων). The interrogative conjunction ποτε and the deliberative aorist subjunctive retained in the indirect question. The verb αναλυω, very common Greek verb, but only twice in the N.T. (here and Phi 1:23). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in Luk 14:8), departing from there. See on Mat 22:2.When he cometh and knocketh ( ελθοντος κα κρουσαντος). Genitive absolute of the aorist active participle without αυτου and in spite of αυτο (dative) being used after ανοιξωσιν (first aorist active subjunctive of ανοιγω).37 He shall gird himself
( περιζωσετα). Direct future middle. Jesus did this (Joh 13:4), not out of gratitude, but to give the apostles an object lesson in humility. See the usual course in Luk 17:7-10 with also the direct middle (verse Luk 12:8) of περισωννυω.38 And if
( κ'αν = κα + εαν). Repeated. Ελθη and ευρη, both second aorist subjunctive with εαν, condition of the third class, undetermined, but with prospect of being determined.Blessed ( μακαριο). Beatitude here as in verse Luk 12:37.39 The thief
( ο κλεπτης). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses Luk 12:39; Luk 12:40) to illustrate the parable of the waiting servants (Luk 12:35-38). This same language appears in Mat 24:43. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in Mat 24:43-51 with Luk 12:39-46 does not have the interruption by Peter.He would have watched ( εγρηγορησεν αν). Apodosis of second-class condition, determined as unfulfilled, made plain by use of αν with aorist indicative which is not repeated with ουκ αφηκεν (first aorist active indicative of αφιημ, κ aorist), though it is sometimes repeated (Mat 24:43).40 Be ye
( γινεσθε). Present middle imperative, keep on becoming.Cometh ( ερχετα). Futuristic present indicative. See Mat 24:43-51 for details in the comparison with Luke.41 Peter said
( Ειπεν δε ο Πετρος). This whole paragraph from verse Luk 12:22-40 had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in verses Luk 12:13-21. Recall Mar 13:37. This interruption is somewhat like that on the Mount of Transfiguration (Luk 9:33) and is characteristic of Peter. Was it the magnificent promise in verse Luk 12:37 that stirred Peter's impulsiveness? It is certainly more than a literary device of Luke. Peter's question draws out a parabolic reply by Jesus (Luk 12:42-48).42 Who then
( τις αρα). Jesus introduces this parable of the wise steward (Luk 12:42-48) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus.The faithful and wise steward ( ο πιστος οικονομος ο φρονιμος). The faithful steward, the wise one. A steward is house manager ( οικοσ, νεμω, to manage). Each man is a steward in his own responsibilities.Household ( θεραπειας). Literally, service from θεραπευω. medical service as in Luk 9:11, by metonymy household (a body of those domestics who serve).Their portion of food ( το σιτομετριον). Late word from σιτομετρεω (Gen 47:12) for the Attic τον σιτον μετρεω, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (Bible Studies, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (Light from the Ancient East, p. 104).44 Over all
( επ πασιν). See Luk 12:24-47 for επ with locative in this sense. Usually with genitive as in verse Luk 12:42 and sometimes with accusative as in verse Luk 12:14.45 Shall say
( ειπη). Second aorist subjunctive, with εαν, condition of the third class, undetermined, but with prospect of being determined.Delayeth ( χρονιζε). From χρονος, time, spends time, lingers.Shall begin ( αρξητα). First aorist middle subjunctive with εαν and the same condition as ειπη, above.The menservants ( τους παιδας)and the maidservants ( κα τας παιδισκας). Παιδισκη is a diminutive of παις for a young female slave and occurs in the papyri, orginally just a damsel. Here παις can mean slave also though strictly just a boy.46 Shall cut him asunder
( διχοτομησε). An old and somewhat rare word from διχοτομος and that from διχα and τεμνω, to cut, to cut in two. Used literally here. In the N.T. only here and Mat 24:51.With the unfaithful ( μετα των απιστων). Not here "the unbelieving" though that is a common meaning of απιστος ( α privative and πιστος, from πειθω), but the unreliable, the untrustworthy. Here Mat 24:51 has "with the hypocrites," the same point. The parallel with Mat 24:43-51 ends here. Mat 24:51 adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses Luk 12:47; Luk 12:48.47 Which knew
( ο γνους). Articular participle (second aorist active, punctiliar and timeless). The one who knows. So as to μη ετοιμασας η ποιησας (does not make ready or do).Shall be beaten with many stripes ( δαρησετα πολλας). Second future passive of δερω, to skin, to beat, to flay (see on Mat 21:35; Mar 12:3; Mar 12:5). The passive voice retains here the accusative πολλας (supply πληγας, present in Luk 10:30). The same explanation applies to ολιγας in verse Luk 12:48.48 To whomsoever much is given
( παντ δε ω εδοθη πολυ). Here is inverse attraction from ο to παντ (Robertson, Grammar, pp. 767f.). Note παρ' αυτου (from him) without any regard to παντ.They commit ( παρεθεντο). Second aorist middle indicative, timeless or gnomic aorist. Note the impersonal plural after the passive voice just before.49 I came to cast fire
( Πυρ ηλθον βαλειν). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luk 11:53). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Mat 10:34-36).And what will I, if it is already kindled? ( κα τ θελω ε ηδη ανηφθη;). It is not clear what this passage means. Probably τ is be taken in the sense of "how" ( πως). How I wish. Then ε can be taken as equal to οτ. How I wish that it were already kindled. Ανηφθη is first aorist passive of αναπτω, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.50 I have a baptism
( βαπτισμα δε εχω). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mar 10:32; Mat 20:22). So here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer).And how I am straitened ( κα πως συνεχομα). See this same vivid verb συνεχομα in Luk 8:37; Act 18:5; Phi 1:23 where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on.Till it be accomplished ( εως οτου τελεσθη). First aorist passive subjunctive of τελεω with εως οτου (until which time), the common construction for the future with this conjunction.51 But rather division
( αλλ' η διαμερισμον). Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else. These ringing words (Luk 12:51-53) occur in Mat 10:34-36 in the address to the Twelve for the Galilean tour. See discussion of details there. These family feuds are inevitable where only part cleave to Christ. In Matthew we have κατα with the genitive whereas in Luke it is επ with the dative (and accusative once).54 To the multitudes also
( κα τοις οχλοις). After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in verse Luk 12:15. There are similar sayings to these verses Luk 12:54-59 in Mat 16:1; Mat 5:25. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give Mat 16:2; Mat 16:3. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, "a shower" ( ομβρος, Luk 12:54) due to clouds in the west, "a hot wave" ( καυσων, verse 55) due to a south wind ( νοτον) blowing, "fair weather" ( ευδια, Mat 16:2) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions.56 To interpret this time
( τον καιρον τουτον δοκιμαζειν). To test δοκιμαζειν as spiritual chemists. No wonder that Jesus here calls them "hypocrites" because of their blindness when looking at and hearing him. So it is today with those who are willfully blind to the steps of God among men. This ignorance of the signs of the times is colossal.57 Even of yourselves
( κα αφ' εαυτων). Without the presence and teaching of Jesus they had light enough to tell what is right ( το δικαιον) and so without excuse as Paul argued in Luk 12:1-3.58 Give diligence to be quit of him
( δος εργασιαν απηλλαχθα απ' αυτου). Second aorist active imperative δος from διδωμ. Απηλλαχθα, perfect passive infinitive of απαλλασσω an old verb common, but only twice in the N.T. (here and Act 19:12). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good.Hale thee ( κατασυρη). Drag down forcibly, old verb, only here in the N.T.To the officer ( τω πρακτορ). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.59 Till thou have paid
( εως αποδωις). Second aorist active subjunctive of αποδιδωμ, to pay back in full.The last mite ( το εσχατον λεπτον). From λεπω, to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and Luk 21:2; Mar 12:42 (the poor widow's mite) which see.1 At that very season
( εν αυτω τω καιρω). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" ( παρησαν, imperfect of παρειμ) means "came," "stepped to his side," as often (Mat 26:50; Act 12:20; Joh 11:28). These people had a piece of news for Jesus.Whose blood Pilate had mingled with their sacrifices ( ων το αιμα Πειλατος εμιξεν μετα των θυσιων αυτων). The verb εμιξεν is first aorist active (not past perfect) of μιγνυμ, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.2 Sinners above all
( αμαρτωλο παρα παντας). Παρα means "beside," placed beside all the Galileans, and so beyond or above (with the accusative).Have suffered ( πεπονθασιν). Second perfect active indicative third plural from πασχω, common verb, to experience, suffer. The tense notes that it is "an irrevocable fact" (Bruce).3 Except ye repent
( εαν μη μετανοητε). Present active subjunctive of μετανοεω, to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination.Ye shall perish ( απολεισθε). Future middle indicative of απολλυμ and intransitive. Common verb.4 The tower in Siloam
( ο πυργος εν Σιλωαμ). Few sites have been more clearly located than this. Jesus mentions this accident (only in Luke) of his own accord to illustrate still further the responsibility of his hearers. Jesus makes use of public events in both these incidents to teach spiritual lessons. He gives the "moral" to the massacre of the Galilean pilgrims and the "moral" of the catastrophe at Siloam.Offenders ( οφειλετα). Literally,debtors , not sinners as in verse Luk 13:2 and as the Authorized Version renders here. See Luk 7:41; Luk 11:4; Mat 6:12; Mat 18:24-34.5 Except ye repent
( εαν μη μετανοησητε). First aorist active subjunctive, immediate repentance in contrast to continued repentance, μετανοητε in verse Luk 13:3, though Westcott and Hort put μετανοητε in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.6 Planted
( πεφυτευμενην). Perfect passive participle of φυτευω, to plant, an old verb, from φυτον, a plant, and that from φυω, to grow. But this participle with ειχεν (imperfect active of εχω) does not make a periphrastic past perfect like our English "had planted." It means rather, he had a fig tree, one already planted in his vineyard.7 The vinedresser
( τον αμπελουργον). Old word, but here only in the N.T., from αμπελος, vine, and εργον, work.These three years I come ( τρια ετη αφ' ου ερχομα). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mar 11:12-14; Mat 21:18).Cut it down ( εκκοψον). "Cut it out," the Greek has it, out of the vineyard, perfective use of εκ with the effective aorist active imperative of κοπτω, where we prefer "down."Why? ( ινα τ). Ellipsis here of γενητα of which τ is subject (Robertson, Grammar, pp. 739,916).Also ( κα). Besides bearing no fruit.Doth cumber the ground ( την γην καταργε). Makes the ground completely idle, of no use ( κατα, αργεω, from αργος, α privative and εργον, work). Late verb, here only in the N.T. except in Paul's Epistles.8 Till I shall dig
( εως οτου σκαψω). First aorist active subjunctive like βαλω (second aorist active subjunctive of βαλλω), both common verbs.Dung it ( βαλω κοπρια). Cast dung around it, manure it. Κοπρια, late word, here alone in the N.T.9 And if it bear fruit thenceforth
( κ'αν μεν ποιηση καρπον εις το μελλον). Aposiopesis, sudden breaking off for effect (Robertson, Grammar, p. 1203). See it also in Mar 11:32; Act 23:9. Trench (Parables) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.10 He was teaching
( ην διδασκων). Periphrastic imperfect active.11 A spirit of infirmity
( πνευμα ασθενειας). A spirit that caused the weakness ( ασθενειας, lack of strength) like a spirit of bondage (Rom 8:15), genitive case.She was bowed together ( ην συνκυπτουσα). Periphrastic imperfect active of συνκυπτω, old verb, here only in the N.T., to bend together, medical word for curvature of the spine.And could in no wise lift herself up ( κα μη δυναμενη ανακυψα εις το παντελες). Negative form of the previous statement. Ανακυψα, first aorist active infinitive of ανακυπτω ( ανα, κυπτω, same verb above compounded with συν). Unable to bend herself up or back at all ( εις το παντελες, wholly as in Heb 7:25 only other passage in the N.T. where it occurs). The poor old woman had to come in all bent over.12 He called her
( προσεφωνησεν). To come to him ( προς).Thou art loosed ( απολελυσα). Perfect passive indicative of απολυω, common verb, loosed to stay free. Only N.T. example of use about disease.13 He laid his hands upon her
( επεθηκεν αυτη τας χειρας). First aorist active indicative of επιτιθημ. As the Great Physician with gentle kindness.She was made straight ( ανωρθωθη). First aorist (effective) passive indicative of ανορθοω, old verb, but only three times in the N.T. (Luk 13:13; Heb 12:12; Act 15:16), to make straight again. Here it has the literal sense of making straight the old woman's crooked back.She glorified God ( εδοξαζεν τον θεον). Imperfect active. Began it (inchoative) and kept it up.14 Answered
( αποκριθεις). First aorist passive participle of αποκρινομα. No one had spoken to him, but he felt his importance as the ruler of the synagogue and was indignant ( αγανακτων, from αγαν and αχομα, to feel much pain). His words have a ludicrous sound as if all the people had to do to get their crooked backs straightened out was to come round to his synagogue during the week. He forgot that this poor old woman had been coming for eighteen years with no result. He was angry with Jesus, but he spoke to the multitude ( τω οχλω).Ought ( δε). Really, must, necessary, a direct hit at Jesus who had "worked" on the sabbath in healing this old woman.And not ( κα μη). Instead of κα ου, because in the imperative clause.15 The Lord answered him
( απεκριθη δε αυτω ο Κυριος). Note use of "the Lord" of Jesus again in Luke's narrative. Jesus answered the ruler of the synagogue who had spoken to the crowd, but about Jesus. It was a crushing and overwhelming reply.Hypocrites ( υποκριτα). This pretentious faultfinder and all who agree with him.Each of you ( εκαστος υμων). An argumentum ad hominen. These very critics of Jesus cared too much for an ox or an ass to leave it all the sabbath without water.Stall ( φατνης). Old word, in the N.T. only here and Luk 2:7; Luk 2:12; Luk 2:16 the manger where the infant Jesus was placed.To watering ( ποτιζε). Old verb, causative, to give to drink.16 Daughter of Abraham
( θυγατερα Αβρααμ). Triple argument, human being and not an ox or ass, woman, daughter of Abraham (Jewess), besides being old and ill.Ought not ( ουκ εδε). Imperfect active. Of necessity. Jesus simply had to heal her even if on the sabbath.Whom S\u131?tan bound ( ην εδησεν ο Σατανας). Definite statement that her disease was due to Satan.17 Were put to shame
( κατηισχυνοντο). Imperfect passive of καταισχυνω, old verb, to make ashamed, make one feel ashamed. Passive here, to blush with shame at their predicament.Rejoiced ( εχαιρεν). Imperfect active. Sharp contrast in the emotions of the two groups.Were done ( γινομενοις). Present middle participle, were continually being done.18 He said therefore
( ελεγεν ουν). It is not clear to what to refer "therefore," whether to the case of the woman in verse Luk 13:11, the enthusiasm of the crowd in verse Luk 13:17, or to something not recorded by Luke.19 A grain of mustard seed
( κοκκω σιναπεως). Either the sinapis nigra or the salvadora persica, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: "Small as a mustard seed." Given by Mar 4:30-32; Mat 13:31 in the first great group of parables, but just the sort to be repeated.Cast into his own garden ( εβαλεν εις κηπον εαυτου). Different from "earth" (Mark) or "field" (Matthew.)" Κηπος, old word for garden, only here in the N.T. and Joh 19:1; Joh 19:26; Joh 19:41.Became a tree ( εγενετο εις δενδρον). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in Koine though rare in papyri; this use of εις after words like ginomai. It is a translation Hebraism in Luke.Lodged ( κατεσκηνωσεν). Mark and Matthew have κατασκηνοιν infinitive of the same verb, to make tent (or nest).20 Whereunto shall I liken?
( Τιν ομοιωσω;). This question alone in Luke here as in verse Luk 13:18. But the parable is precisely like that in Mat 13:33, which see for details.22 Journeying on unto Jerusalem
( πορειαν ποιουμενος εις Ιεροσολυμα). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of κατα with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in Luk 13:11.23 Are they few that be saved?
( ε ολιγο ο σωζομενοι;). Note use of ε as an interrogative which can be explained as ellipsis or as ει=η (Robertson, Grammar, p. 1024). This was an academic theological problem with the rabbis, the number of the elect.24 Strive
( αγωνιζεσθε). Jesus makes short shrift of the question. He includes others (present middle plural of αγωνιζομα, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word αγωνια occurs of Christ's struggle in Gethsemane (Luk 22:44). The narrow gate appears also in Mat 7:13, only there it is an outside gate ( πυλης) while here it is the entrance to the house, "the narrow door" ( θυρας).25 When once
( αφ' ου αν). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse Luk 13:24) about being in earnest, while this one (verses Luk 13:25-30) about not being too late. The two points are here undoubtedly. It is an awkward construction, αφ' ου = απο τουτου οτε with αν and the aorist subjunctive ( εγερθη and αποκλειση). See Robertson, Grammar, p. 978.Hath shut to ( αποκλειση), first aorist active subjunctive of αποκλειω, old verb, but only here in the N.T. Note effective aorist tense and perfective use of απο, slammed the door fast.And ye begin ( κα αρξησθε). First aorist middle subjunctive of αρχομα with αφ' ου αν like εγερθη and αποκλειση.To stand ( εστανα). Second perfect active infinitive of ιστημ, intransitive tenseand to knock ( κα κρουειν). Present active infinitive, to keep on knocking.Open to us ( ανοιξον ημιν). First aorist active imperative, at once and urgent.He shall say ( ερε). Future active of ειπον (defective verb). This is probably the apodosis of the αφ' ου clause.26 Shall ye begin
( αρξεσθε). Future middle, though Westcott and Hort put αρξησθε (aorist middle subjunctive of αρχομα) and in that case a continuation of the αφ' ου construction. It is a difficult passage and the copyists had trouble with it.In thy presence ( ενωπιον σου). As guests or hosts or neighbours some claim, or the master of the house. It is grotesque to claim credit because Christ taught in their streets, but they are hard run for excuses and claims.27 I know not whence ye are
( ουκ οιδα ποθεν εστε). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes Psa 8:9 as in Mat 7:23, there as in the LXX, here with παντες εργατα αδικιας, there with ο εργαζομενο την ανομιαν. But αποστητε (second aorist active imperative) here, and there αποχωρειτε (present active imperative).28 There
( εκε). Out there, outside the house whence they are driven.When ye shall see ( οταν οψησθε). First aorist middle subjunctive (of a late aorist ωψαμην) of οραω, though οψεσθε (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin).And yourselves cast forth without ( υμας δε εκβαλλομενους εξω). Present passive participle, continuous action, "you being cast out" with the door shut. See on Mat 8:11 for this same picture.29 Shall sit down
( ανακλιθησοντα). Future passive indicative third plural. Recline, of course, is the figure of this heavenly banquet. Jesus does not mean that these will be saved in different ways, but only that many will come from all the four quarters of the earth.30 Last
( εσχατο). This saying was repeated many times (Mat 19:30; Mar 10:31; Mat 20:16).31 In that very hour
( εν αυτη τη ωρα). Luke's favourite notation of time.Pharisees ( Φαρισαιο). Here we see the Pharisees in a new role, warning Jesus against the machinations of Herod, when they are plotting themselves.32 That fox
( τη αλωπεκ ταυτη). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist redivivus. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power.Cures ( ιασεις). Old word, but in the N.T. only here and Act 4:22; Act 4:30.I am perfected ( τελειουμα). Present passive indicative of τελειοω, old verb from τελειος, to bring to perfection, frequent in the N.T. Used in Heb 2:10 of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.33 The day following
( τη εχομενη). See Act 20:15. The same as the third day in verse Luk 13:32. A proverb.It cannot be ( ουκ ενδεχετα). It is not accepted, it is inadmissible. A severely ironical indictment of Jerusalem. The shadow of the Cross reaches Perea where Jesus now is as he starts toward Jerusalem.34 O Jerusalem, Jerusalem
( Ιερουσαλημ, Ιερουσαλημ). In Mat 23:37 Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it "rather a violent hypothesis" to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke's usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luk 13:34; Mat 23:37-39). For details see on Matthew. In Luke we have επισυναξα (late first aorist active infinitive) and in Matthew επισυναγαγειν (second aorist active infinitive), both from επισυναγω, a double compound of late Greek (Polybius). Both have "How often would I" ( ποσακις ηθελησα). How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John's Gospel.Even as ( ον τροπον). Accusative of general reference and in Mat 23:37 also. Incorporation of antecedent into the relative clause.Brood ( νοσσιαν) is in Luke while Matthew haschickens ( νοσσια), both late forms for the older νεοσσια. The adjectivedesolate ( ερημος) is wanting in Luk 13:35 and is doubtful in Mat 23:39.1 When he went
( εν τω ελθειν αυτον). Luke's favourite temporal clause = "on the going as to him."That ( κα). Another common Lukan idiom, και=οτ after εγενετο, like Hebrew wav.They ( αυτο). Emphatic.Were watching ( ησαν παρατηρουμενο). Periphrastic imperfect middle. Note force of αυτο, middle voice, and παρα-. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mar 3:2 (active).2 Which had the dropsy
( υδρωπικος). Late and medical word from υδωρ (water), one who has internal water ( υδρωπς). Here only in the N.T. and only example of the disease healed by Jesus and recorded.3 Answering
( αποκριθεις). First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in verse Luk 14:1. Here "lawyers and Pharisees" are treated as one class with one article ( τους) whereas in Luk 7:30 they are treated as two classes with separate articles.Or not ( η ου). The dilemma forestalled any question by them.They held their peace ( ησυχασαν). Ingressive aorist active of old verb ησυχαζω. They became silent, more so than before.4 Took him
( επιλαβομενος). Second aorist middle participle of επιλαμβανω, an old verb, only in the middle in the N.T. It is not redundant use, "took and healed," but "took hold of him and healed him." Only instance in the N.T. of its use in a case of healing.Let him go ( απελυσεν). Probably, dismissed from the company to get him away from these critics.5 An ass or an ox
( ονος η βους). But Westcott and Hort υιος η βους ( a son or an ox ). The manuscripts are much divided between υιος (son) and ονος (ass) which in the abbreviated uncials looked much alike (TC, OC) and were much alike. The sentence in the Greek reads literally thus: Whose ox or ass of you shall fall ( πεσειτα, future middle of πιπτο) into a well and he (the man) will not straightway draw him up ( ανασπασε, future active of ανασπαω) on the sabbath day? The very form of the question is a powerful argument and puts the lawyers and the Pharisees hopelessly on the defensive.6 Could not answer again
( ουκ ισχυσαν ανταποκριθηνα). Did not have strength to answer back or in turn ( αντι-) as in Rom 9:20. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man.7 A parable for those which were bidden
( προς τους κεκλημενους παραβολην). Perfect passive participle of καλεω, to call, to invite. This parable is for the guests who were there and who had been watching Jesus.When he marked ( επεχων). Present active participle of επεχω with τον νουν understood, holding the mind upon them, old verb and common.They chose out ( εξελεγοντο). Imperfect middle, were picking out for themselves.The chief seats ( τας πρωτοκλισιας). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Mat 23:6; Mar 12:39; Luk 20:46). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.8 Sit not down
( μη κατακλιθηις). First aorist (ingressive) passive subjunctive of κατακλινω, to recline. Old verb, but peculiar to Luke in the N.T. (Luk 7:36; Luk 9:14; Luk 14:8; Luk 24:30).Be bidden ( η κεκλημενος). Periphrastic perfect passive subjunctive of καλεω after μη ποτε.9 And say
( κα ερε). Changes to future indicative with μη ποτε as in Luk 12:58.Shalt begin with shame ( αρξη μετα αισχυνης). The moment of embarrassment.To take the lowest place ( τον εσχατον τοπον κατεχειν). To hold down the lowest place, all the intermediate ones being taken.10 Sit down
( αναπεσε). Second aorist active imperative of αναπιπτω, to fall up or back, to lie back or down. Late Greek word for ανακλινω (cf. κατακλινω in verse Luk 14:8).He that hath bidden thee ( ο κεκληκως σε). Perfect active participle as in verse Luk 14:12 ( τω κεκληκοτ) with which compare ο καλεσας in verse Luk 14:9 (first aorist active participle).He may say ( ερε). The future indicative with ινα does occur in the Koine (papyri) and so in the N.T. (Robertson, Grammar, p. 984).Go up higher ( προσαναβηθ). Second aorist active imperative second singular of προσαναβαινω, an old double compound verb, but here only in the N.T. Probably, "Come up higher," because the call comes from the host and because of προς.11 Shall be humbled
( ταπεινωθησετα). First future passive. One of the repeated sayings of Jesus (Luk 18:14; Mat 23:12).12 A dinner or a supper
( αριστον η δειπνον). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable.Call not ( μη φωνε). Μη and the present imperative active, prohibiting the habit of inviting only friends. It is the exclusive invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's Phaedrus 233.Recompense ( ανταποδομα). In the form of a return invitation. Like αντ in "bid thee again" ( αντικαλεσωσιν).13 When thou makest a feast
( οταν δοχην ποιηις). Hοταν and the present subjunctive in an indefinite temporal clause. Δοχη means reception as in Luk 5:29, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people).14 To recompense thee
( ανταποδουνα σο). Second aorist active infinitive of this old and common double compound verb, to give back in return. The reward will come at the resurrection if not before and thou shalt be happy.15 Blessed
( μακαριος). Happy, same word in the Beatitudes of Jesus (Mat 5:3). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luk 22:29).Shall eat ( φαγετα). Future middle from εσθιω, defective verb, from stem of the aorist ( εφαγον) like εδομα of the old Greek.16 Made
( εποιε). Imperfect active, was on the point of making (inchoative).Great supper ( δειπνον). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luk 14:15-24) has many points of likeness to the parable of the wedding garment (Mat 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables.And he bade many ( κα εκαλεσεν πολλους). Aorist active, a distinct and definite act following the imperfect εποιε.17 His servant
( τον δουλον αυτου). His bondservant. Vocator or Summoner (Est 5:8; Est 6:14). This second summons was the custom then as now with wealthy Arabs. Tristram (Eastern Customs, p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."18 With one consent
( απο μιας). Some feminine substantive like γνωμης or ψυχης has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing.To make excuse ( παραιτεισθα). This common Greek verb is used in various ways, to ask something from one (Mar 15:6), to deprecate or ask to avert (Heb 12:19), to refuse or decline (Act 25:11), to shun or to avoid (2Ti 2:23), to beg pardon or to make excuses for not doing or to beg (Luk 14:18). All these ideas are variations of αιτεω, to ask in the middle voice with παρα in composition.The first ( ο πρωτος). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other.I must needs ( εχω αναγκην). I have necessity. The land would still be there, a strange "necessity."Have me excused ( εχε με παρηιτημενον). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with εχω, but certainly not here a Greek periphrasis for παρηιτησο. This perfect passive participle is predicate and agrees with με. See a like idiom in Mar 3:1; Luk 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in verse Luk 14:19.19 To prove them
( δοκιμασα αυτα). He could have tested them before buying. The oxen would not run away or be stolen.20 I cannot come
( ου δυναμα ελθειν). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (Deu 24:5), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see 1Co 7:33. There is here as often a sharp difference between the excuses offered and the reasons behind them.21 Being angry
( οργισθεις). First aorist (ingressive) passive, becoming angry.Quickly ( ταχεως). The dinner is ready and no time is to be lost. The invitation goes still to those in the city.Streets and lanes ( τας πλατειας κα ρυμας). Broadways and runways (broad streets and narrow lanes).Maimed ( αναπειρους). So Westcott and Hort for the old word αναπηρους, due to itacism ( ει=η in pronunciation). The word is compounded of ανα and πηρος, lame all the way up.22 And yet there is room
( κα ετ τοπος εστιν). The Master had invited "many" (verse Luk 14:16) who had all declined. The servant knew the Master wished the places to be filled.23 The highways and hedges
( τας οδους κα φραγμους). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time.Hedges is fenced in places from φρασσω, to fence in (Rom 3:19).Compel ( αναγκασον). First aorist active imperative of αναγκαζω, from αναγκη (verse Luk 14:18). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see Mat 14:22; Act 26:11; Gal 6:12.That my house may be filled ( ινα γεμισθη μου ο οικος). First aorist passive subjunctive of γεμιζω, to fill full, old verb from γεμω, to be full. Effective aorist. Subjunctive with ινα in final clause. The Gentiles are to take the place that the Jews might have had (Rom 11:25). Bengel says: Nec natura nec gratia patitur vacuum.24 My supper
( μου του δειπνου). Here it is still the Master of the feast who is summing up his reasons for his conduct. We do not have to say that Jesus shuts the door now in the face of the Jews who may turn to him.25 And he turned
( κα στραφεις). Second aorist passive participle of στρεφω, common verb. It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following. Note "many multitudes" ( οχλο πολλο) and the imperfect tense συνεπορευοντο, were going along with him.26 Hateth not
( ου μισε). An old and very strong verb μισεω, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Mat 15:4 proves the opposite. It is only where the element of choice comes in (cf. Mat 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Mat 10:37. The ου here coalesces with the verb μισε in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse Luk 14:20 (I married a wife and so I am not able to come).And his own life also ( ετ τε κα την ψυχην εαυτου). Note τε κα, both--and. "The τε (B L) binds all the particulars into one bundle of renuncianda" (Bruce). Note this same triple group of conjunctions ( ετ τε κα) in Act 21:28, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).27 His own cross
( τον σταυρον εαυτου). This familiar figure we have had already (Luk 9:23; Mar 8:34; Mat 10:38; Mat 16:24). Each follower has a cross which he must bear as Jesus did his. Βασταζω is used of cross bearing in the N.T. only here (figuratively) and Joh 19:17 literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.28 Build a tower
( πυργον οικοδομησα). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luk 13:4) or a watchtower in a vineyard (Mat 21:33) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost.Sit down ( καθισας). Attitude of deliberation.First ( πρωτον). First things first. So in verse Luk 14:31.Count ( ψηφιζε). Common verb in late writers, but only here and Rev 13:18 in the N.T. The verb is from ψηφος, a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble ( τιθημ ψηφον). Luke has Paul using "deposit a pebble" for casting his vote (Act 26:10).The cost ( την δαπανην). Old and common word, but here only in the N.T. from δαπτω, to tear, consume, devour. Expense is something which eats up one's resources.Whether he hath wherewith to complete it ( ε εχε εις απαρτισμον). If he has anything for completion of it. Απαρτισμον is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω, to finish off ( απ- and αρτιζω like our articulate), to make even or square. Cf. εξηρτισμενος in 2Ti 3:17.29 Lest haply
( ινα μηποτε). Double final particles (positive and negative with addition of ποτε). Used here with aorist middle subjunctive in αρξωντα (begin).When he hath laid ... and was not able ( θεντος αυτου ... κα μη ισχυοντος)to finish ( εκτελεσα). First aorist active infinitive. Note perfective use of εκ, to finish out to the end. Two genitive absolutes, first, second aorist active participle θεντος; second, present active participle ισχυοντος.To mock him ( αυτω εμπαιζειν). An old verb, εμ-παιζω, to play like a child ( παις), at or with, to mock, scoff at, to trifle with like Latin illudere.30 This man
( ουτος ο ανθρωπος). This fellow, contemptuous or sarcastic use of ουτος.31 To encounter
( συνβαλειν). Second aorist active infinitive of συνβαλλω, old and common verb, to throw or bring together, to dispute, to clash in war as here.Another king ( ετερω βασιλε), to grapple with another king in war or for war ( εις πολεμον). Associative instrumental case.Take counsel ( βουλευσετα). Future middle indicative of old and common verb βουλευω, from βουλη, will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder.With ten thousand ( εν δεκα χιλιασιν). Literally, in ten thousand. See this so-called instrumental use of εν in Jdg 1:14. Equipped in or with ten thousand. See Luk 1:17. Note μετα εικοσ χιλιαδων just below (midst of twenty thousand).To meet ( υπαντησα). Common verb (like απανταω) from ανταω ( αντα, end, face to face, from which αντ) with preposition υπο (or απο), to go to meet. Here it has a military meaning.32 Or else
( ε δε μηγε). Same idiom in Luk 5:36. Luke is fond of this formula.An ambassage ( πρεσβειαν). Old and common word for the office of ambassador, composed of old men ( πρεσβεις) like Japanese Elder Statesmen who are supposed to possess wisdom. In the N.T. only here and Luk 19:14.Asketh conditions of peace ( ερωτα προς ειρηνην). The use of ερωταω in this sense of beg or petition is common in the papyri and Koine generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην which means with ερωταω, to ask negotiations for peace. In B we have εις instead of προς like verse Luk 14:28. Most MSS. have τα before προς or εις, but not in Aleph and B. It is possible that the τα was omitted because of preceding τα ( ομοεοτελευτον), but the sense is the same. See Rom 14:19 τα της ειρηνης, the things of peace, which concern or look towards peace, the preliminaries of peace.33 Renounceth not
( ουκ αποτασσετα). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luk 9:61), to renounce, forsake, as here.All that he hath ( πασιν τοις εαυτου υπαρχουσιν). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse Luk 14:26. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.35 Dunghill
( κοπριαν). Later word in the Koine vernacular. Here only in the N.T., though in the LXX.Men cast it out ( εξω βαλλουσιν αυτο). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Mat 5:13; Mar 9:50). Another repeated saying is the one here about having ears to hear (Luk 8:8; Luk 14:35; Mat 11:15; Mat 13:43).1 All the publicans and sinners
( παντες ο τελωνα κα ο αμαρτωλο). The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (Luk 5:30; Mat 9:11), but not here. The publicans are put on the same level with the outcasts or sinners. So in verse Luk 15:2 the repeated article separates Pharisees and scribes as not quite one. The use of "all" here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time.Were drawing near unto him ( ησαν αυτω εγγιζοντες). Periphrastic imperfect of εγγιζω, from εγγυς (near), late verb.For to hear ( ακουειν). Just the present active infinitive of purpose.2 Both ... and
( τε ... κα). United in the complaint.Murmured ( διεγογγυζον). Imperfect active of διαγογγυζω, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and Luk 19:7. The force of δια here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.This man ( ουτος). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.Receiveth ( προσδεχετα). Present middle indicative of the common verb προσδεχομα. In Luk 12:36 we had it for expecting, here it is to give access to oneself, to welcome like υπεδεξατο of Martha's welcome to Jesus (Luk 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India).And eateth with them ( κα συνεσθιε αυτοις). Associative instrumental case ( αυτοις) after συν- in composition. This is an old charge (Luk 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" ( φιλος) of publicans and sinners (Luk 7:34).3 This parable
( την παραβολην ταυτην). The Parable of the Lost Sheep (Luk 15:3-7). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Mat 18:12-14). The figure of the Good Shepherd appears also in Joh 10:1-18. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).4 In the wilderness
( εν τη ερημω). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one.Go after that which is lost ( πορευετα επ το απολωλος). The one lost sheep ( απολωλος, second perfect active participle of απολλυμ, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of επ for the goal occurs also in Mat 22:9; Act 8:26; Act 9:11.Until he find it ( εως ευρη αυτο). Second aorist active subjunctive of ευρισκω, common verb, with εως, common Greek idiom. He keeps on going ( πορευετα, linear present middle indicative) until success comes (effective aorist, ευρη).5 On his shoulders
( επ τους ωμους αυτου). He does it himself in exuberant affection and of necessity as the poor lost sheep is helpless. Note the plural shoulders showing that the sheep was just back of the shepherd's neck and drawn around by both hands. The word for shoulder ( ωμος) is old and common, but in the N.T. only here and Mat 23:4.Rejoicing ( χαιρων). "There is no upbraiding of the wandering sheep, nor murmuring at the trouble" (Plummer).6 Rejoice with me
( συνχαρητε μο). Second aorist passive of συνχαιρω, an old and common verb for mutual joy as in Phi 2:17. Joy demands fellowship. Same form in verse Luk 15:9. So the shepherdcalls together ( συνκαλε, note συν again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.7 Over one sinner that repenteth
( επ εν αμαρτωλω μετανοουντ). The word sinner points to verse Luk 15:1. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes.More than over ( η επ). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than."Which need no repentance ( οιτινες ου χρειαν εχουσιν μετανοιας). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luk 5:31). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.8 Ten pieces of silver
( δραχμας δεκα). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common δηναριυς (about eighteen cents), a quarter of a Jewish shekel. The double drachma ( διδραχμον) occurs in the N.T. only in Mat 17:24. The root is from δρασσομα, to grasp with the hand (1Co 3:19), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more.Sweep ( σαρο). A late colloquial verb σαροω for the earlier σαιρω, to clear by sweeping. Three times in the N.T. (Luk 11:25; Luk 15:8; Mat 12:44). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: non sine pulvere. This parable is peculiar to Luke.9 Her friends and neighbours
( τας φιλας κα γειτονας). Note single article and female friends (feminine article and φιλας). Hεως ου ευρη here as in verse Luk 15:4, only ου added after εως (until which time) as often.Which I lost ( ην απωλεσα). First aorist active indicative of απολλυμ. She lost the coin (note article). The shepherd did not lose the one sheep.10 There is joy
( γινετα χαρα). More exactly, joy arises. Futuristic present of γινομα (cf. εστα in verse Luk 15:7).In the presence of the angels of God ( ενωπιον των αγγελων του θεου). That is to say, the joy of God himself. The angels are in a sense the neighbours of God.11 Had
( ειχεν). Imperfect active. Note εχων (verse Luk 15:4), εχουσα (verse Luk 15:8), and now ειχεν. The self-sacrificing care is that of the owner in each case. Here (verses Luk 15:11-32) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.12 The portion
( το μερος). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deu 21:17) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg).And he divided ( ο δε διειλεν). The second aorist active indicative of διαιρεω, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and 1Co 12:11. The elder son got his share also of the "substance" or property or estate ( της ουσιας), "the living" ( τον βιον) as in Mar 12:44, not "life" as in Luk 8:14.13 Not many days after
( μετ' ου πολλας ημερας). Literally, after not many days. Luke is fond of this idiom (Luk 7:6; Act 1:5).Took his journey ( απεδημησεν). First aorist active indicative of αποδημεω (from αποδημος, away from home). Common verb. In the N.T. here and Mat 21:33; Mat 25:14; Mar 12:1; Luk 20:9. He burned all his bridges behind him, gathering together all that he had.Wasted ( διεσκορπισεν). First aorist active indicative of διασκορπιζω, a somewhat rare verb, the very opposite of "gathered together" ( συναγογων). More exactly he scattered his property. It is the word used of winnowing grain (Mat 25:24).With riotous living ( ζων ασωτως). Living dissolutely or profligately. The late adverb ασωτως (only here in the N.T.) from the common adjective ασωτος ( α privative and σωζω), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (prodigus or perditus), active probably here.14 When he had spent
( δαπανησαντος αυτου). Genitive absolute. The verb is here used in a bad sense as in Jas 4:3. See on δαπανη Luk 14:28.He ( αυτος). Emphasis.To be in want ( υστερεισθα). The verb is from υστερος, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.15 Joined himself
( εκολληθη). First aorist passive of κολλαω, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense.The citizens ( των πολιτων). Curiously enough this common word citizen ( πολιτης from πολις, city) is found in the N.T. only in Luke's writings (Luk 15:15; Luk 19:14; Act 21:39) except in Heb 8:11 where it is quoted from Jer 38:34.To feed swine ( βοσκειν χοιρους). A most degrading occupation for anyone and for a Jew an unspeakable degradation.16 He would fain have been filled
( επεθυμε χορτασθηνα). Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive. Χορτασθηνα is from χορταζω and that from χορτος (grass), and so to feed with grass or with anything. Westcott and Hort put γεμισα την κοιλιαν αυτου in the margin (the Textus Receptus).With the husks ( εκ των κερατιων). The word occurs here alone in the N.T. and is a diminutive of κερας (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterannean, so called from the shape of the pods like little horns, Bockshornbaum in German or goat's-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John's Bread from the notion that the Baptist ate it in the wilderness.No man gave unto him ( ουδεις εδιδου αυτω). Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.17 But when he came to himself
( εις εαυτον δε ελθων). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (Christian Element in Plato) as thinking of redemption as coming to oneself.Hired servants ( μισθιο). A late word from μισθος (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home.Have bread enough and to spare ( περισσευοντα αρτων). Old verb from περισσος and that from περ (around). Present passive here, "are surrounded by loaves" like a flood.I perish ( εγω δε λιμω ωδε απολλυμα). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of απολλυμ. Note εγω expressed and δε of contrast.18 I will arise and go
( αναστας προρευσομα). This determination is the act of the will after he comes to himself and sees his real condition.I did sin ( ημαρτον). That is the hard word to say and he will say it first. The word means to miss the mark. I shot my bolt and I missed my aim (compare the high-handed demand in verse Luk 15:12).19 No longer worthy
( ουκετ αξιος). Confession of the facts. He sees his own pitiful plight and is humble.As one ( ως ενα). The hired servants in his father's house are high above him now.20 To his father
( προς τον πατερα εαυτου). Literally, to his own father. He acted at once on his decision.Yet afar off ( ετ αυτου μακραν απεχοντος). Genitive absolute. Μακραν agrees with οδον understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight.Ran ( δραμων). Second aorist active participle of the defective verb τρεχω. The eager look and longing of the father.Kissed ( κατεφιλησεν). Note perfective use of κατα kissed him much, kissed him again and again. The verb occurs so in the older Greek.21 The son made his speech of confession as planned, but it is not certain that he was able to finish as a number of early manuscripts do not have "Make me as one of the hired servants," though Aleph B D do have them. It is probable that the father interrupted him at this point before he could finish.
22 The best robe
( στολην την πρωτην). Στολη is an old word for a fine stately garment that comes down to the feet (from στελλο, to prepare, equip), the kind worn by kings (Mar 16:5; Luk 22:46). Literally, "a robe the first." But not the first that you find, but the first in rank and value, the finest in the house. This in contrast with his shabby clothes.A ring ( δακτυλιον). Common in classical writers and the LXX, but here only in the N.T. From δακτυλος, finger. See χρυσοδακτυλιος in Jas 2:2.Shoes ( υποδηματα). Sandals, "bound under." Both sandals and ring are marks of the freeman as slaves were barefooted.23 The fatted calf
( τον μοσχον τον σιτευτον). The calf the fatted one. Σιτευτον is the verbal adjective of σιλευω, to feed with wheat ( σιτος). The calf was kept fat for festive occasions, possibly in the hope of the son's return.Kill ( θυσατε). Not as a sacrifice, but for the feast.Make merry ( ευφρανθωμεν). First aorist passive subjunctive (volitive). From ευφραινω, an old verb from ευ (well) and φρην (mind).24 And is alive
( κα ανεζησεν). First aorist active indicative of αναζαω, to live again. Literally, he was dead and he came back to life.He was lost ( ην απολωλως, periphrastic past perfect active of απολλυμ and intransitive, in a lost state) and he was found ( ευρεθη). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.25 As he came and drew nigh
( ως ερχομενος ηγγισεν). More exactly, "As, coming, he drew nigh," for ερχομενος is present middle participle and ηγγισεν is aorist active indicative.Music ( συμφωνιας). Our word "symphony." An old Greek word from συμφωνος ( συν, together, and φωνη, voice or sound),harmony, concord , by a band of musicians. Here alone in the N.T.And dancing ( κα χορων). An old word again, but here alone in the N.T. Origin uncertain, possibly from ορχος by metathesis ( ορχεομα, to dance). A circular dance on the green.26 Servants
( παιδων). Not δουλο (bondslaves) as in verse Luk 15:22. The Greeks often used παις for servant like the Latin puer. It could be either a hired servant ( μισθιος, verse Luk 15:17) or slave ( δουλος).He inquired ( επυνθανετο). Imperfect middle, inquired repeatedly and eagerly.What these things might be ( τ αν ειη ταυτα). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Act 17:18. In Act 10:17 we have the construction with αν ειη of the direct retained in the indirect question. So also in Luk 1:62: See Robertson, Grammar, p. 1044.27 Is come
( ηκε). Present indicative active, but a stem with perfect sense, old verb ηκω retaining this use after perfect tenses came into use (Robertson, Grammar, p. 893).Hath killed ( εθυσεν). Aorist active indicative and literally means,did kill . Difficult to handle in English for our tenses do not correspond with the Greek.Hath received ( απελαβεν). Second aorist active indicative with similar difficulty of translation. Note απο in compositions, like re- in "receive," hath gotten him back ( απ-).Safe and sound ( υγιαινοντα). Present active participle of υγιαινω from υγιης, to be in good health. In spite of all that he has gone through and in spite of the father's fears.28 But he was angry
( ωργισθη). First aorist (ingressive) passive indicative. But he became angry, he flew into a rage ( οργη). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father's partiality for the erring son.Would not go in ( ουκ ηθελεν εισελθειν). Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive.Entreated ( παρεκαλε). Imperfect tense, he kept on beseeching him.29 Do I serve thee
( δουλευω σο). Progressive present tense of this old verb from δουλος (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, Grammar, p. 879).Transgressed ( παρηλθον). Second aorist active indicative of παρερχομα, to pass by. Not even once (aorist) in contrast with so many years of service (linear present).A kid ( εριφον). Some MSS. have εριφιον, diminutive, a little kid. So margin of Westcott and Hort. B has it also in Mat 25:32, the only other N.T. passage where the word occurs.That I might make merry ( ινα ευφρανθω). Final clause, first aorist passive subjunctive of the same verb used in verses Luk 15:23; Luk 15:25.30 This thy son
( ο υιος σου ουτος). Contempt and sarcasm. He does not say: "This my brother."Came ( ηλθεν). He does not even say, came back or came home.Devoured ( καταφαγων). We say, "eaten up," but the Greek has, "eaten down" (perfective use of κατα-). Suggested by the feasting going on.With harlots ( μετα πορνων). This may be true (verse Luk 15:13), but the elder son did not know it to be true. He may reflect what he would have done in like case.31 Son
( Τεκνον). Child.Thou ( συ). Expressed and in emphatic position in the sentence. He had not appreciated his privileges at home with his father.32 It was meet
( εδε). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. Ευφρανθηνα is used again (first aorist passive infinitive) and χαρηνα (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse Luk 15:24 to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse Luk 15:2) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.1 Unto the disciples
( κα προς τους μαθητας). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The κα (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (Luk 16:1-13), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse Luk 16:9.Which had a steward ( ος ηιχεν οικονομον). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in Luk 12:42.Was accused ( διεβληθη). First aorist indicative passive, of διαβαλλω, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word διαβολος (slanderer) is this same root and it is used even of women, she-devils (1Ti 3:11).That he was wasting ( ως διασκορπιζων). For the verb see on Luk 15:13. The use of ως with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.His goods ( τα υπαρχοντα αυτου). "His belongings," a Lukan idiom.2 What is this that I hear?
( τ τουτο ακουω;). There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes τ to be equal to τ εστιν τουτο ο ακουω; That is a possible use of the predicate τουτο. Another way is to take τ to be exclamatory, which is less likely. Still another view is that τ is " Why": "Why do I hear this about thee?" See Act 14:15 where that is the idiom employed.Render ( αποδος). Second aorist active imperative of αποδιδωμ, Give back (and at once).The account ( τον λογον). The reckoning or report. Common use of λογος.Stewardship ( οικονομιας). Same root as οικονομος (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed:Thou canst no longer ( ου γαρ δυνη).3 Within himself
( εν εαυτω). As soon as he had time to think the thing over carefully. He knew that he was guilty of embezzlement of the Master's funds.Taketh away ( αφαιρειτα). Present (linear) middle indicative of αφαιρεω, old verb to take away. Here the middle present means, He is taking away for himself.To beg I am not ashamed ( επαιτειν αισχυνομα). The infinitive with αισχυνομα means ashamed to begin to beg. The participle, επαιτων αισχυνομα would mean, ashamed while begging, ashamed of begging while doing it.4 I am resolved
( εγνων). Second aorist active indicative of γινωσκω. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution.What to do ( τ ποιησω). Either deliberative first aorist active subjunctive or deliberative future active indicative.When I am put out ( οταν μετασταθω). First aorist passive subjunctive of μεθιστημ, ( μετα, ιστημ), old verb, to transpose, transfer, remove. He is expecting to be put out.They may receive me ( δεξωντα). First aorist middle subjunctive of δεχομα, common verb. Subjunctive with final particle ινα. He wishes to put the debtors under obligation to himself.Debtors ( των χρεοφιλετων). A late word. In the N.T. only here and Luk 7:41 from χρεος, loan, and οφειλετης, debtor. It is probable that he dealt with "each one" separately.6 Measures
( βατους). Transliterated word for Hebrew bath, between eight and nine gallons. Here alone in the N.T. Not the same word as βατος ( bush ) in Luk 6:44.Thy bond ( σου τα γραμματα). Thy writings, thy contracts, thy note.Quickly ( ταχεως). It was a secret arrangement and speed was essential.7 Measures
( κορους). Another Hebrew word for dry measure. The Hebrew cor was about ten bushels. Data are not clear about the Hebrew measures whether liquid ( bath ) or dry ( cor ).8 His lord commended
( επηινεσεν ο κυριος). The steward's lord praised him though he himself had been wronged again (see verse Luk 16:1 "wasting his goods").The unrighteous steward ( τον οικονομον της αδικιας). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse Luk 16:9. See "the forgetful hearer" in Jas 1:25. It is a vernacular idiom common to Hebrew, Aramaic, and the Koine.Wisely ( φρονιμως). An old adverb, though here alone in the N.T. But the adjective φρονιμος from which it comes occurs a dozen times as in Mat 10:16. It is from φρονεω and that from φρην, the mind (1Co 14:20), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended.For ( οτ). Probably by this second οτ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.Wiser than ( φρονιμωτερο υπερ). Shrewder beyond, a common Greek idiom.9 By the mammon of unrighteousness
( εκ του μαμωνα της αδικιας). By the use of what is so often evil (money). In Mat 6:24 mammon is set over against God as in Luk 16:13 below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it.When it shall fail ( οταν εκλιπη). Second aorist active subjunctive with οταν, future time. The mammon is sure to fail.That they may receive you into the eternal tabernacles ( ινα δεξωντα υμας εις τας αιωνιους σκηνας). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.10 Faithful in a very little
( πιστος εν ελαχιστω). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses Luk 16:10-13 here explain the point of the preceding parables.11 Faithful in the unrighteous mammon
( εν τω αδικω μαμωνα). In the use of what is considered "unrighteous" as it so often is. Condition of the first class, "if ye did not prove to be" ( ε ουκ εγενεσθε). Failure here forfeits confidence in "the true riches" ( το αληθινον). There is no sadder story than to see a preacher go down by the wrong use of money, caught in this snare of the devil.12 That which is your own
( το υμετερον). But Westcott and Hort read το ημετερον (our own) because of B L Origen. The difference is due to itacism in the pronunciation of υ- and η alike (long). But the point in the passage calls for "yours" as correct. Earthly wealth is ours as a loan, a trust, withdrawn at any moment. It belongs to another ( εν τω αλλοτριω). If you did not prove faithful in this, who will give you what is really yours forever? Compare "rich toward God" (Luk 12:21).13 Servant
( οικετης). Household ( οικος) servant. This is the only addition to Mat 6:24 where otherwise the language is precisely the same, which see. Either Matthew or Luke has put the λογιον in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus.14 Who were lovers of money
( φιλαργυρο υπαρχοντες). Literally, being lovers of money. Φιλαργυρο is an old word, but in the N.T. only here and 2Ti 3:2. It is from φιλος and αργυρος.Heard ( ηκουον). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses Luk 16:1-13).And they scoffed at him ( κα εξεμυκτηριζον). Imperfect active again of εκμυκτηριζω. LXX where late writers use simple verb. In the N.T. only here and Luk 23:35. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, naso adunco suspendere, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.15 That justify yourselves
( ο δικαιουντες εαυτους). They were past-masters at that and were doing it now by upturned noses.An abomination in the sight of God ( βδελυγμα ενωπιον του θεου). See on Mat 24:15; Mar 13:14 for this LXX word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders.16 Entereth violently into it
( εις αυτην βιαζετα). A corresponding saying occurs in Mat 11:12 in a very different context. In both the verb βιαζετα, occurs also, but nowhere else in the N.T. It is present middle here and can be middle or passive in Matthew, which see. It is rare in late prose. Deissmann (Bible Studies, p. 258) cites an inscription where βιαζομα is reflexive middle and used absolutely. Here the meaning clearly is that everyone forces his way into the kingdom of God, a plea for moral enthusiasm and spiritual passion and energy that some today affect to despise.17 One tittle
( μιαν κερεαν). See on Mat 5:18.18 Committeth adultery
( μοιχευε). Another repeated saying of Christ (Mat 5:32; Mar 10:11; Mat 19:9). Adultery remains adultery, divorce or no divorce, remarriage or no marriage.19 He was clothed
( ενεδιδυσκετο). Imperfect middle of ενδιδυσκω, a late intensive form of ενδυω. He clothed himself in or with. It was his habit.Purple ( πορφυραν). This purple dye was obtained from the purple fish, a species of mussel or μυρεξ (1Macc. 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mar 15:17; Mar 15:20; Rev 18:12.Fine linen ( βυσσον).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called woven air" (Vincent). Here only in the N.T. for the adjective βυσσινος occurs in Rev 18:12; Rev 19:8; Rev 19:14.Faring sumptuously ( ευφραινομενος λαμπρως).Making merry brilliantly . The verb ευφραινομα we have already had in Luk 12:19; Luk 15:23; Luk 15:25; Luk 15:32. Λαμπρως is an old adverb from λαμπρος, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse Luk 16:14) who were lovers of money. It shows the wrong use of money and opportunity.20 Beggar
( πτωχος). Original meaning of this old word. See on Mat 5:3. The name Lazarus is from Ελεαζαρος, "God a help," and was a common one. Lazar in English means one afflicted with a pestilential disease.Was laid ( εβεβλητο). Past perfect passive of the common verb βαλλω. He had been flung there and was still there, "as if contemptuous roughness is implied" (Plummer).At his gate ( προς τον πυλωνα αυτου). Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in Mat 26:71.Full of sores ( ειλκωμενος). Perfect passive participle of ελκοω, to make sore, to ulcerate, from ελκος, ulcer (Latin ulcus). See use of ελκος in verse Luk 16:21. Common in Hippocrates and other medical writers. Here only in the N.T.21 With the crumbs that fell
( απο των πιπτοντων). From the things that fell from time to time. The language reminds one of Luk 15:16 (the prodigal son) and the Syro-Phoenician woman (Mar 7:28). Only it does not follow that this beggar did not get the scraps from the rich man's table. Probably he did, though nothing more. Even the wild street dogs would get them also.Yea, even the dogs ( αλλα κα ο κυνες). For αλλα κα see also Luk 12:7; Luk 24:22. Αλλα can mean "yea," though it often means "but." Here it depends on how one construes Luke's meaning. If he means that he was dependent on casual scraps and it was so bad that even the wild dogs moreover were his companions in misery, the climax came that he was able to drive away the dogs. The other view is that his hunger was unsatisfied, but even the dogs increased his misery.Licked his sores ( επελειχον τα ελκη αυτου). Imperfect active of επιλειχω, a late vernacular Koine verb, to lick over the surface. It is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition. "Furrer speaks of witnessing dogs and lepers waiting together for the refuse" (Bruce). It was a scramble between the dogs and Lazarus.22 Was borne
( απενεχθηνα). First aorist passive infinitive from αποφερω, a common compound defective verb. The accusative case of general reference ( αυτον) is common with the infinitive in such clauses after εγενετο, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body.Into Abraham's bosom ( εις τον ολπον Αβρααμ). To be in Abraham's bosom is to the Jew to be in Paradise. In Joh 1:18 the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Mat 8:11; 4Macc. 14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (Joh 13:23) and this fact indicates special favour. So the welcome to Lazarus was unusual.Was buried ( εταφη). Second aorist (effective) passive of the common verb θαπτω. Apparently in contrast with the angelic visitation to the beggar.23 In Hades
( εν τω Hαιδη). See on Mat 16:18 for discussion of this word. Lazarus was in Hades also for both Paradise (Abraham's bosom) and Gehenna are in the unseen world beyond the grave.In torments ( εν βασανοις). The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, Luk 16:28; Mat 4:24.Sees ( ορα). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it.From afar ( απο μακροθεν). Pleonastic use of απο as μακροθεν meansfrom afar .24 That he may dip
( ινα βαψη). First aorist active subjunctive of βαπτω, common verb, to dip.In water ( υδατος). Genitive, the specifying case, water and not something else.Cool ( καταψυξη). First aorist active subjunctive of καταψυχω, a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of κατα- (down). A small service that will be welcome.For I am in anguish ( οτ οδυνωμα). The active has a causative sense to cause intense pain, the middle to torment oneself (Luk 2:48; Act 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T.25 Receivedst
( απελαβες). Second aorist indicative of απολαμβανω, old verb to get back what is promised and in full. See also Luk 6:34; Luk 18:30; Luk 23:41.Evil things ( τα κακα). Not "his," but "the evil things" that came upon him.Thou art in anguish ( οδυνασα). Like καυχασα in Rom 2:17. They contracted -αεσα without the loss of ς. Common in the Koine.26 Beside all this
( εν πασ τουτοις).In all these things (or regions).Gulf ( χασμα). An old word from χαινω, to yawn, our chasm, a gaping opening. Only here in the N.T.Is fixed ( εστηρικτα). Perfect passive indicative of στηριζω, old verb (see on Luk 9:51). Permanent chasm.May not be able ( μη δυνωντα). Present middle subjunctive of δυναμα. The chasm is there on purpose ( that not , οπως μη) to prevent communication.27 That you send him
( ινα πεμψηις αυτον). As if he had not had a fair warning and opportunity. The Roman Catholics probably justify prayer to saints from this petition from the Rich Man to Abraham, but both are in Hades (the other world). It is to be observed besides, that Abraham makes no effort to communicate with the five brothers. But heavenly recognition is clearly assumed. Dante has a famous description of his visit to the damned (Purg. iii, 114).28 That he may testify
( οπως διαμαρτυρητα). An old verb for solemn and thorough ( δια-) witness. The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead.29 Let them hear them
( ακουσατωσαν αυτων). Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Rom 1:20).30 They will repent
( μετανοησουσιν). The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all.31 Neither will they be persuaded
( ουδ' πεισθησοντα). First future passive of πειθω. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."1 It is impossible
( ανενδεκτον εστιν). See ουκ ενδεχετα in Luk 13:33. Alpha privative ( αν-) and ενδεκτος, verbal adjective, from ενδεχομα. The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable.But that occasions of stumbling should come ( του τα σκανδαλα μη ελθειν). This genitive articular infinitive is not easy to explain. In Act 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives ( -εν) or datives ( -α). Τα σκανδαλα is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For σκανδαλον (a trap) see on Mat 5:29; Mat 16:23. It is here only in Luke. The positive form of this saying appears in Mat 18:7, which see.2 It were well for him
( λυσιτελε αυτω). An old word, but only here in the N.T., from λυσιτελης and this from λυω, to pay, and τα τελη, the taxes. So it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, αυτω). Matthew has συμφερε (it is advantageous, bears together for).If a millstone were hanged ( ε λιθος μυλικος περικειτα). Literally, "if a millstone is hanged." Present passive indicative from περικειμα (to lie or be placed around). It is used as a perfect passive of περιτιθημ. So it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. Μυλικος is simply a stone ( λιθος), belonging to a mill. Here only in the text of Westcott and Hort, not in Mar 9:42 which is like Mat 18:6 μυλος ονικος where the upper millstone is turned by an ass, which see.Were thrown ( ερριπτα). Perfect passive indicative from ριπτω, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has βεβλητα and Matthew καταποντισθη, which see, all three verbs vivid and expressive. Rather than ( η). The comparative is not here expressed before η as one would expect. It is implied in λυσιτελε. See the same idiom in Luk 15:7.3 If thy brother sin
( εαν αμαρτη). Second aorist (ingressive) subjunctive in condition of third class.4 Seven times in a day
( επτακις της ημερας). Seven times within the day. On another occasion Peter's question (Mat 18:21) brought Christ's answer "seventy times seven" (verse Luk 17:22), which see. Seven times during the day would be hard enough for the same offender.5 Increase
( προσθες). Second aorist active imperative of προστιθημ, to add to. Bruce thinks that this sounds much like the stereotyped petition in church prayers. A little reflection will show that they should answer the prayer themselves.6 If ye have
( ε εχετε). Condition of the first class, assumed to be true.Ye would say ( ελεγετε αν). Imperfect active with αν and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore.Sycamine tree ( συκαμινω). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in Luk 19:4. The distinction is not observed in the LXX, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In Mat 17:20 we have "mountain" in place of "sycamine tree."Be thou rooted up ( εκριζωθητ). First aorist passive imperative as is φυτευθητ.Would have obeyed ( υπηκουσεν αν). First aorist active indicative with αν, apodosis of a second-class condition (note aorist tense here, imperfect ελεγετε).7 Sit down to meat
( αναπεσε). Recline (for the meal). Literally, fall up (or back).8 And will not rather say
( αλλ' ουκ ερε).But will not say? Ουκ in a question expects the affirmative answer.Gird thyself ( περιζωσαμενος). Direct middle first aorist participle of περιζωννυμ, to gird around.Till I have eaten and drunken ( εως φαγω κα πιω). More exactly, till I eat and drink. The second aorist subjunctives are not future perfects in any sense, simply punctiliar action, effective aorist.Thou shalt eat and drink ( φαγεσα κα πιεσα). Future middle indicative second person singular, the uncontracted forms -εσα as often in the Koine. These futures are from the aorist stems εφαγον and επιον without sigma.9 Does he thank?
( μη εχε χαριν;). Μη expects the negative answer. Εχω χαριν, to have gratitude toward one, is an old Greek idiom (1Ti 1:12; 2Ti 1:3; Heb 12:28).10 Unprofitable
( αχρειο). The Syriac Sinaitic omits "unprofitable." The word is common in Greek literature, but in the N.T. only here and Mat 25:30 where it means "useless" ( α privative and χρειος from χραομα, to use). The slave who only does what he is commanded by his master to do has gained no merit or credit. "In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies" (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God.11 Through the midst of Samaria and Galilee
( δια μεσον Σαμαριας κα Γαλιλαιας). This is the only instance in the N.T. of δια with the accusative in the local sense of "through." Xenophon and Plato use δια μεσου (genitive). Jesus was going from Ephraim (Joh 11:54) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luk 9:51-56).12 Which stood afar off
( ο ανεστησαν πορρωθεν). The margin of Westcott and Hort reads simply εστησαν. The compound read by B means "rose up," but they stood at a distance (Lev 13:45). The first healing of a leper (Luk 5:12-16) like this is given by Luke only.13 Lifted up
( ηραν). First aorist active of the liquid verb αιρω.14 As they went
( εν τω υπαγειν αυτους). Favourite Lukan idiom of εν with articular infinitive as in Luk 17:11 and often.16 And he was a Samaritan
( κα αυτος ην Σαμαρειτης). This touch colours the whole incident. The one man who felt grateful enough to come back and thank Jesus for the blessing was a despised Samaritan. The αυτος has point here.18 Save this stranger
( ε μη ο αλλογενης). The old word was αλλοφυλος (Act 10:28), but αλλογενης occurs in the LXX, Josephus, and inscriptions. Deissmann (Light from the Ancient East, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus:Let no foreigner enter within the screen and enclosure surrounding the sanctuary ( Μηθενα αλλογενη εισπορευεσθα εντος του περ το ιερον τρυφακτου κα περιβολου).20 With observation
( μετα παρατησεως). Late Greek word from παρατηρεω, to watch closely. Only here in the N.T. Medical writers use it of watching the symptoms of disease. It is used also of close astronomical observations. But close watching of external phenomena will not reveal the signs of the kingdom of God.21 Within you
( εντος υμων). This is the obvious, and, as I think, the necessary meaning of εντος. The examples cited of the use of εντος in Xenophon and Plato where εντος means "among" do not bear that out when investigated. Field (Ot. Norv.) "contends that there is no clear instance of εντος in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in Luk 11:20 Jesus spoke of the kingdom of God as "come upon you" ( εφθασεν εφ' υμας), speaking to Pharisees. The only other instance of εντος in the N.T. (Mat 23:26) necessarily means "within" ("the inside of the cup"). There is, beside, the use of εντος meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, Light from the Ancient East, p. 426) which is interesting: "The kingdom of heaven is within you" ( εντος υμων as here in Luk 17:21).23 Go not away nor follow after them
( μη απελθητε μηδε διωξητε). Westcott and Hort bracket απελθητε μηδε. Note aorist subjunctive with μη in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (verse Luk 17:21) though the Pharisees did not know it.24 Lighteneth
( αστραπτουσα). An old and common verb, though only here and Luk 24:4 in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else.25 But first
( πρωτον δε). The second coming will be only after the Cross.27 They ate, they drank, they married, they were given in marriage
( ησθιον, επινον, εγαμουν, εγαμιζοντο). Imperfects all of them vividly picturing the life of the time of Noah. But the other tenses are aorists (Noah entered εισηλθεν, the flood came ηλθεν, destroyed απωλεσεν).28 Note the same sharp contrast between the imperfects here ( ate ησθιον,drank
επινον,bought ηγοραζον,sold επωλουν,planted εφυτευον,builded ωικοδομουν) and the aorists in verse Luk 17:29 ( went out εξηλθεν,rained εβρεξεν,destroyed απωλεσεν).30 Is revealed
( αποκαλυπτετα). Prophetic and futuristic present passive indicative.31 Let him not go down
( μη καταβατω). Second aorist active imperative of καταβαινω with μη in a prohibition in the third person singular. The usual idiom here would be μη and the aorist subjunctive. See Mar 13:15; Mat 24:17 when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer).32 Remember Lot's wife
( μνημονευετε της γυναικος Λωτ). Here only in the N.T. A pertinent illustration to warn against looking back with yearning after what has been left behind (Gen 19:26).33 Shall preserve it
( ζωογονησε αυτην). Or save it alive. Here only in the N.T. except 1Ti 6:13; Act 7:19. It is a late word and common in medical writers, to bring forth alive ( ζωοσ, γενω) and here to keep alive.34 In that night
( ταυτη τη νυκτ). More vivid still, "on this night," when Christ comes.35 Shall be grinding
( εσοντα αληθουσα). Periphrastic future active indicative of αληθω, an old verb only in the N.T. here and Mat 24:41.Together ( επ το αυτο). In the same place, near together as in Act 2:1.37 The eagles
( ο αετο). Or the vultures attracted by the carcass. This proverb is quoted also in Mat 24:28. See Job 39:27-30; Heb 1:8; Hos 8:1. Double compound ( επι-συν-) in επι-συν-αχθησοντα completes the picture.1 To the end that
( προς το δειν).With a view to the being necessary , προς and the articular infinitive. The impersonal verb δε here is in the infinitive and has another infinitive loosely connected with it προσευχεσθα, to pray.Not to faint ( μη ενκακειν). Literally, not to give in to evil ( εν, κακεω, from κακος, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Co 4:1; 2Co 4:16 etc.).2 Regarded not ( μη εντρεπομενος). Present middle participle of εντρεπω, old verb, to turn one on himself, to shame one, to reverence one. This was a "hard-boiled" judge who knew no one as his superior. See on Mat 21:37.
3 Came oft
( ηρχετο). Imperfect tense denotes repetitions, no adverb for "oft" in the Greek.Avenge me of ( εκδικησον με απο). A late verb for doing justice, protecting one from another (note both εκ and απο, here). Deissmann (Light from the Ancient East, pp. 420ff.) quotes a στηλη of the second century B.C. with a prayer for vengeance for a Jewish girl that had been murdered which has this very verb εκδικεω.4 He would not
( ουκ ηθελεν). Imperfect tense of continued refusal.Though ( ε κα). Concerning sentence, not κα ε (even if).5 Yet
( γε). Delicate intensive particle of deep feeling as here.Because this widow troubleth me ( δια το παρεχειν μο κοπον την χηραν ταυτην). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive).Lest she wear me out ( ινα μη υπωπιαζη με). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.6 The unrighteous judge
( ο κριτης της αδικιας). The judge of unrighteousness (marked by unrighteousness), as in Luk 16:8 we have "the steward of unrighteousness," the same idiom.7 And he is longsuffering
( μακροθυμε). This present active indicative comes in awkwardly after the aorist subjunctive ποιηση after ου μη, but this part of the question is positive. Probably κα here means "and yet" as so often (Joh 9:30; Joh 16:32, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.8 Howbeit
( πλην). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of αρα before ευρησε seems to indicate a question expecting a negative answer as in Act 8:30; Rom 14:19. But here αρα comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential αρα or interrogative αρα. On the whole the interrogative αρα is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.9 Set all others at naught
( εξουθενουντας τους λοιπους). A late verb εξουθενεω, like ουδενεω, from ουθεν ( ουδεν), to consider or treat as nothing. In LXX and chiefly in Luke and Paul in the N.T.10 Stood
( σταθεις). First aorist passive participle of ιστημ. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Mat 6:5; Mar 11:25).Prayed thus ( ταυτα προσηυχετο). Imperfect middle, was praying these things (given following).With himself ( προς εαυτον). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.I thank thee ( ευχαριστω σο). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the am-haaretz or common people, because he was a man and not a woman.Extortioners ( αρπαγες). An old word, αρπαξ from same root as αρπαζω, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luk 3:13), whether wolves (Mat 7:15) or men (1Co 5:19). The Pharisee cites the crimes of which he is not guilty.Or even ( η κα). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luk 19:8).God ( ο θεος). Nominative form with the article as common with the vocative use of θεος (so verse Luk 18:13; Joh 20:28).12 Twice in the week
( δις του σαββατου). One fast a year was required by the law (Lev 16:29; Num 29:7). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple.I get ( κτωμα). Present middle indicative, not perfect middle κεκτημα (I possess). He gave a tithe of his income, not of his property.13 Standing afar off
( μακροθεν εστως). Second perfect active participle of ιστημ, intransitive like σταθεις above. But no ostentation as with the Pharisee in verse Luk 18:11. At a distance from the Pharisee, not from the sanctuary.Would not lift ( ουκ ηθελεν ουδε επαρα). Negatives (double) imperfect ofthelo , was not willing even to lift up, refused to lift ( επαρα, first aorist active infinitive of the liquid compound verb, επ-αιρω). Smote ( ετυπτε). Imperfect active of τυπτω, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God.Be merciful ( ιλασθητ). First aorist passive imperative of ιλασκομα, an old verb, found also in LXX and inscriptions ( εξιλασκομα, Deissmann, Bible Studies, p. 224).A sinner ( τω αμαρτωλω). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.14 This man
( ουτος). This despised publican referred to contemptuously in verse Luk 18:11 as "this" ( ουτος) publican.Rather than the other ( παρ' εκεινον). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle δεδικαιομενος.For ( οτ). This moral maxim Christ had already used in Luk 14:11. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"15 They brought
( προσεφερον). Imperfect active, they were bringing. So Mar 10:13.Their babes ( τα βρεφη). Old word forinfants . Here Mar 10:13; Mat 19:13 have παιδια (little children). Note "also" ( κα) in Luke, not in Mark and Matthew.That he should touch them ( ινα αυτων απτητα). Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mar 10:13 has aorist middle subjunctive ( αψητα).Rebuked ( επετιμων). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist επετιμησαν.16 Called
( προσεκαλεσατο). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of Mar 10:14 which see, and nearly that of Mat 19:14 which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children.17 As a little child
( ως παιδιον). Jesus makes the child the model for those who seek entrance into the kingdom of God, not the adult the model for the child. He does not say that the child is already in the kingdom without coming to him. Jesus has made the child's world by understanding the child and opening the door for him.18 Ruler
( αρχων). Not in Mar 10:17; Mat 19:16.What shall I do to inherit? ( Τ ποιησας κληρονομησω;). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in Luk 10:25. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it.Good ( αγαθον). See on Mar 10:17; Mat 19:16 for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.22 One thing thou lackest yet
( ετ εν σο λειπε). Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. Mar 10:21 has here υστερε σε, which see. It was an amazing compliment for one who was aiming at perfection (Mat 19:21). The youth evidently had great charm and was sincere in his claims.Distribute ( διαδος). Second aorist active imperative of διαδιδωμ (give to various ones, δια-). Here Mark and Matthew simply have δος (give). The rest the same in all three Gospels.23 Became
( εγενηθη). First aorist passive indicative of γινομα. Like his countenance fell ( στυγνασας), in Mar 10:22.Exceedingly sorrowful ( περιλυπος). Old adjective ( περι, λυπη) with perfective use of περ.Very rich ( πλουσιος σφοδρα). Rich exceedingly. Today, a multimillionaire.24 Shall they enter
( εισπορευοντα). Present middle indicative, futuristic present.25 Through a needle's eye
( δια τρηματος βελονης). Both words are old. Τρημα means a perforation or hole or eye and in the N.T. only here and Mat 19:24. Βελονη means originally the point of a spear and then a surgeon's needle. Here only in the N.T. Mar 10:25; Mat 19:24 have ραφιδος for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.26 Then who
( κα τις). Literally,and who . The κα calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation.27 The impossible with men possible with God
( τα αδυνατα παρα ανθρωποις δυνατα παρα τω θεω). Paradoxical, but true. Take your stand "beside" ( παρα) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.28 Our own
( τα ιδια). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer).30 Shall not receive
( ουχ μη λαβη). Very strong double negative with aorist active subjunctive of λαμβανω.Manifold more ( πολλαπλασιονα). Late Greek word, here alone in the N.T. save Mat 19:29 where Westcott and Hort have it though many MSS. there read εκατονπλασιονα (a hundredfold) as in Mar 10:30.31 Took unto him
( παραλαβων). Second aorist active participle of παραλαμβανω. Taking along with himself. So Mar 10:32. Mat 20:17 adds κατ' ιδιαν (apart). Jesus is making a special point of explaining his death to the Twelve.We go up ( αναβαινομεν). Present active indicative, we are going up.Unto the Son of man ( τω υιω του ανθρωπου). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" ( τελεσθησετα) or "that are written" ( τα γεγραμμενα), probably the former. Compare these minute details of the prophecy here (verses Luk 18:32) with the words in Mar 10:33; Mat 20:18, which see.33 The third day
( τη ημερα τη τριτη). The day the third. In Mat 20:19 it is "the third day" while in Mar 10:34 "after three days" occurs in the same sense, which see.34 And they perceived not
( κα ουκ εγινωσκον). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence.They understood none of these things ( ουδεν τουτων συνηκαν). First aorist active indicative, a summary statement.This saying was hid from them ( ην το ρημα τουτο κεκρυμμενον απ' αυτων). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.35 Unto Jericho
( εις Ιερειχω). See on Mat 20:29; Mar 10:46, for discussion of the two Jerichos in Mark and Matt. (the old and the new as here).Begging ( επαιτων). Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (Luk 10:46). Mat 20:30 mentions two.36 Inquired
( επυνθανετο). Imperfect middle. Repeatedly inquired as he heard the tramp of the passing crowd going by ( διαπορευομενου).What this meant ( Τ ειη τουτο). Literally, What it was. Without αν the optative is due to indirect discourse, changed from εστιν. With αν (margin of Westcott and Hort) the potential optative of the direct discourse is simply retained.37 Passeth by
( παρερχετα). Present middle indicative retained in indirect discourse as παραγε is in Mat 20:30. No reason for differences of English tenses in the two passages (was passing by, passeth by).38 He cried
( εβοησεν). Old verb, βοαω, to shout, as in Luk 9:38.Son of David ( υιε Δαυειδ). Shows that he recognizes Jesus as the Messiah.39 That he should hold his peace
( ινα σιγηση). Ingressive aorist subjunctive. That he should become silent; as with ινα σιωπηση in Mar 10:48.The more a great deal ( πολλω μαλλον). By much more as in Mar 10:48.40 Stood
( σταθεις). First aorist passive where Mar 10:49; Mat 20:32 have στας (second aorist active) translated "stood still." One is as "still" as the other. The first is that Jesus " stopped."Be brought ( αχθηνα). First aorist infinitive in indirect command.41 What wilt thou that I should do unto thee?
( Τ σο θελεις ποιησω;). Same idiom in Mar 10:51; Mat 20:32 which see, the use of θελω without ινα with aorist subjunctive (or future indicative). See same references also for ινα αναβλεψω "that I may see again" without verb before ινα. Three uses of αναβλεπω here (verses Luk 18:41; Luk 18:42; Luk 18:43).43 Followed
( ηκολουθε). Imperfect active as in Mar 10:52. Either inchoative he began to follow, or descriptive, he was following.1 Was passing through
( διηρχετο). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.2 Chief publican
( αρχιτελωνης). The word occurs nowhere else apparently but the meaning is clear from the other words with αρχι- like αρχιερευς (chief priest) αρχιποιμην (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.3 He sought
( εζητε). Imperfect active. He was seeking, conative idea.Jesus who he was ( Ιησουν τις εστιν). Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.For the crowd ( απο του οχλου). He was short and the crowd was thick and close.Stature ( τη ηλικια). No doubt of that meaning here and possibly so in Luk 2:52. Elsewhere "age" except Luk 12:25; Mat 6:27 where it is probably "stature" also.4 Ran on before
( προδραμων εις το εμπροσθεν). Second aorist active participle of προτρεχω (defective verb). "Before" occurs twice ( προ- and εις το εμπροσθεν).Into a sycamore tree ( επ συκομορεαν). From συκον, fig, and μορον, mulberry. The fig-mulberry and quite a different tree from the sycamine tree in Luk 17:6, which see. It bore a poor fruit which poor people ate (Amo 7:14). It was a wide open tree with low branches so that Zacchaeus could easily climb into it.That way ( εκεινης). Feminine for οδος (way) is understood. Genitive case with δ in composition ( διερχεσθα) or as an adverbial use.5 Make haste and come down
( σπευσας καταβηθ). Simultaneous aorist active participle ( σπευσας) with the second aorist active imperative. "Come down in a hurry."6 He made haste and came down
( σπευσας κατεβη). Luke repeats the very words of Jesus with the same idiom.Received him joyfully ( υπεδεξατο αυτον χαιρων). The very verb used of Martha's welcome to Jesus (Luk 10:38). "Joyfully" is the present active participle, "rejoicing" ( χαιρων).7 Murmured
( διεγογγυζοντο). Imperfect middle of this compound onomatopoetic word δια-γογγυζω. In Luk 5:30 we have the simple γογγυζω, a late word like the cooing doves or the hum of bees. This compound with δια- is still rarer, but more expressive.To lodge ( καταλυσα). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and those of the people of Jericho by inviting himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant taxes.8 Stood
( σταθεις). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd.If I have wrongfully exacted aught of any man ( ε τινος τ εσυκοφαντησα). A most significant admission and confession. It is a condition of the first class ( ε and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb συκοφαντειν, see discussion on Luk 3:14, the only two instances in the N.T. He had extorted money wrongfully as they all knew.I return fourfold ( αποδιδωμ τετραπλουν). I offer to do it here and now on this spot. This was the Mosaic law (Exo 22:1; Num 5:6). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the fig-shewer (sycophant)."10 The lost
( το απολωλος). The neuter as a collective whole, second perfect active participle of απολλυμ, to destroy. See Luk 19:15 for the idea of the lost.11 He added and spake
( προσθεις ειπεν). Second aorist active participle of προστιθημ with ειπεν. It is a Hebrew idiom seen also in Luk 20:1 he added to send ( προσεθετο πεμψα) and in Act 12:3 "he added to seize" ( προσεθετο συλλαβειν). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian.To appear ( αναφαινεσθα). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Act 21:3.12 To take to himself a kingdom
( λαβειν εαυτω βασιλειαν). Second aorist active infinitive of λαμβανω with the dative reflexive εαυτω where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.13 Trade ye herewith till I come
( πραγματευσασθε εν ω ερχομα). First aorist middle imperative of πραγματευομα, an old verb from πραγμα, business. Here only in the N.T. Westcott and Hort in their text read πραγματευσασθα, first aorist middle infinitive ( -α and -ε were pronounced alike). The infinitive makes it indirect discourse, the imperative direct.While I am coming is what εν ω ερχομα really means.14 His citizens
( ο πολιτα αυτου). That actually happened with Archelaus.15 When he was come back again
( εν τω επανελθειν αυτον). "On the coming back again as to him." Luke's favourite idiom of the articular infinitive after εν and with the accusative of general reference.Had given ( δεδωκε). Past perfect active indicative without augment of διδωμ.That he might know ( ινα γνο). Second aorist active subjunctive of γινοσκω. The optative would be γνοιη.16 Hath made
( προσηργασατο). Only here in the N.T. Note προσ- in addition, besides, more.17 Have thou authority
( ισθ εξουσιαν εχων). Periphrastic present active imperative. Keep on having authority.19 Be thou also over
( κα συ επανο γινου). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in Luk 19:25. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.20 I kept
( ειχον). Imperfect active of εχω. I kept on keeping.Laid up ( αποκειμενην). Present passive participle agreeing with ην (which), used often as perfect passive of τιθημ as here, laid away or off ( απο). It is not the periphrastic construction, but two separate verbs, each with its own force.In a napkin ( εν σουδαριω). A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, Bible Studies, p. 223). Used also for swathing the head of the dead (Joh 11:44; Joh 20:7).21 I feared
( εφοβουμην). Imperfect middle, I continued to fear.Austere ( αυστηρος). Old Greek word from αυω, to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, stringent. Here only in the N.T. Compare σκληρος (hard) in Mat 25:24. "Harsh in flavour, then in disposition" (Bruce).Thou layedst not down ( ουκ εθηκας). Probably a proverb for a grasping profiteer.22 Thou knewest
( ηιδεις). Second past perfect of οραω, to see, used as imperfect of οιδα, to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked ( πονηρος) slave are turned to his own condemnation.23 Then wherefore
( κα δια τ). Note this inferential use of και- in that case.Into the bank ( επ τραπεζαν). Literally,upon a table . This old word τραπεζα, from τετραπεζα ( τετρα, four, πους, foot). It means then any table (Mar 7:28), food on the table (Act 16:34), feast or banquet (Rom 11:9), table of the money-changers (Joh 2:15; Mar 11:15; Mat 21:12), or bank as here. Our word bank is from Old English bench.With interest ( συν τοκω). Not usury, but proper and legal interest. Old word from τικτω, to bring forth. In the N.T. only here and Mat 25:27.Should have required it ( αν αυτο επραξα). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" ( ελθων), and the previous question. On this technical use of πρασσω ( επραξα) see Luk 3:13.25 And they said unto him
( κα ειπαν αυτω). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luk 19:11).26 That hath not
( του μη εχοντος). The present tense of εχω here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.27 Reign
( βασιλευσα). First aorist active infinitive, ingressive aorist, come to rule.Slay ( κατασφαξατε). First aorist active imperative of κατασφαζω, to slaughter, an old verb, but only here in the N.T.28 Went on before
( επορευετο εμπροσθεν). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.29 Unto Bethphage and Bethany
( εις Βηθφαγη κα Βηθανια). Both indeclinable forms of the Hebrew or Aramaic names. In Mar 11:1 "Bethany" is inflected regularly, which see.Of Olives ( Ελαιων). As in Mar 11:1; Mat 21:1, though some editors take it to be, not the genitive plural of ελαια (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Act 1:12. See on Mat 21:1; Mar 11:1 for details.30 Whereon no man ever yet sat
( εφ' ον ουδεις πωποτε ανθρωπων εκαθισεν). Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.32 As he had said unto them
( καθως ειπεν αυτοις). Luke alone notes this item.33 As they were loosing
( λυοντων αυτων). Genitive absolute.The owners thereof ( ο κυριο αυτου). The same word κυριος used of the Lord Jesus in verse Luk 19:31 (and Luk 19:34) and which these "owners" would understand. See on Mat 21:3; Mar 11:3 for κυριος used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the LXX to translate the Hebrew Elohim (God).35 Set Jesus thereon
( επεβιβασαν τον Ιησουν). First aorist active. Old verb, to cause to mount, causative verb from βαινω, to go. In the N.T. only here and Luk 10:34; Act 23:24.36 They spread
( υπεστρωννυον). Imperfect active describing the continued spreading as they went on. Hυποστρωννυω is a late form of the old verb υποστορεννυμ. Here only in the N.T.37 At the descent
( προς τη καταβασε). Epexegetic of "drawing nigh." They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse Luk 19:41). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse Luk 19:11), restrained no longer by the parable of the pounds.For all the mighty works which they had seen ( περ πασων ειδον δυναμεων). Neat Greek idiom, incorporation of the antecedent ( δυναμεων) into the relative clause and attraction of the case of the relative from the accusative ας to the genitive ων. And note "all." The climax had come, Lazarus, Bartimaeus, and the rest.38 The king cometh
( ο ερχομενοσ, ο βασιλευς). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (Joh 6:15). The phrase "the coming king" like "the coming prophet" (Joh 6:14; Deu 18:15) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship.Peace in heaven, and glory in the highest ( εν ουρανω ειρηνη κα δοξα εν υψιστοις). This language reminds one strongly of the song of the angels at the birth of Jesus (Luk 2:14). Mar 11:10; Mat 21:9 have "Hosannah in the highest."39 Some of the Pharisees
( τινες των Φαρισαιων). Luke seems to imply by "from the multitude" ( απο του οχλου) that these Pharisees were in the procession, perhaps half-hearted followers of the mob. But Joh 12:19 speaks of Pharisees who stood off from the procession and blamed each other for their failure and the triumph of Jesus. These may represent the bolder spirits of their same group who dared to demand of Jesus that he rebuke his disciples.40 If these shall hold their peace
( εαν ουτο σιωπησουσιν). A condition of the first class, determined as fulfilled. The use of εαν rather than ε cuts no figure in the case (see Act 8:31; 1Th 3:8; 1Jn 5:15). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative.The stones will cry out ( ο λιθο κραξουσιν). A proverb for the impossible happening.41 Wept
( εκλαυσεν). Ingressive aorist active indicative, burst into tears. Probably audible weeping.42 If thou hadst known
( ε εγνως). Second aorist active indicative of γινωσκω. Second-class condition, determined as unfulfilled.Even thou ( κα συ). Emphatic position of the subject.But now ( νυν δε). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive.They are hid ( εκρυβη). Second aorist passive indicative of κρυπτω, common verb, to hide.43 Shall cast up a bank
( παρεμβαλουσιν χαρακα). Future active indicative of παρεμβαλλω, a double compound ( παρα, εν, βαλλω) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. So also the word χαρακα ( χαραξ) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek.Compass thee round ( περικυκλωσουσιν σε). Future active indicative. Another common compound to make a circle ( κυκλος) around ( περ), though here only in the N.T.Keep thee in ( συνεξουσιν σε). Shall hold thee together on every side ( παντοθεν). See about συνεχω on Luk 4:38.44 Shall dash to the ground
( εδαφιουσιν). Attic future of εδαφιζω, to beat level, to raze to the ground, a rare verb from εδαφος, bottom, base, ground (Act 22:7), here alone in the N.T.Because ( ανθ' ων). "In return for which things."Thou knewest not ( ουκ εγνως). Applying the very words of the lament in the condition in verse Luk 19:42. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.45 Began to cast out
( ηρξατο εκβαλλειν). So Mar 11:15 whereas Mat 21:12 has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in Joh 2:14-22. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.47 He was teaching
( ην διδασκων). Periphrastic imperfect.Daily ( το καθ' ημεραν). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in Luk 11:3.Sought ( εζητουν). Imperfect active, conative imperfect, were seeking, trying to seek.The principal men of the people ( ο πρωτο του λαου). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction ( απολεσα) of Jesus. The raising of Lazarus from the dead brought them together for this action (Joh 11:47-53; Joh 12:9-11).48 They could not find
( ουχ ηυρισκον). Imperfect active. They kept on not finding.What they might do ( το τ ποιησωσιν). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article το (neuter accusative) with the question.Hung upon him ( εξεκρεμετο αυτου). Imperfect middle of εκκρεμαμα, an old verb ( μ form) to hang from, here only in the N.T. The form is an ομεγα form from εκκρεμομα, a constant tendency to the ομεγα form in the Koine. It pictures the whole nation (save the leaders in verse Luk 19:47) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."1 On one of the days
( εν μια των ημερων). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). Luk 20:1-19 is to be compared with Mar 11:27-12; Mat 21:23-46.There came upon him ( επεστησαν). Second aorist active indicative, ingressive aorist of εφιστημ, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. Luk 19:47) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.2 Tell us
( ειπον ημιν). Luke adds these words to what Mark and Matthew have. Second aorist active imperative for the old form ειπε and with ending -ον of the first aorist active. Westcott and Hort punctuate the rest of the sentence as an indirect question after ειπον, but the Revised Version puts a semicolon after "us" and retains the direct question. The Greek manuscripts have no punctuation.3 Question
( λογον). Literally, word. So in Mar 11:29; Mat 21:24.5 They reasoned with themselves
( συνελογισαντο). First aorist middle of συλλογιζομα, to bring together accounts, an old word, only here in the N.T. Mark and Matthew have διελογιζοντο (imperfect middle of διαλογιζομα, a kindred verb, to reckon between one another, confer). This form ( διελογιζοντο) in verse Luk 20:14 below.If we shall say ( εαν ειπωμεν). Third-class condition with second aorist active subjunctive. Suppose we say! So in verse Luk 20:6.6 Will stone us
( καταλιθασε). Late verb and here only in the N.T. Literally, will throw stones down on us, stone us down, overwhelm us with stones.They be persuaded ( πεπεισμενος εστιν). Periphrastic perfect passive indicative of πειθω, to persuade, a settled state of persuasion, "is persuaded" (no reason for use of "be" here).That John was a prophet ( Ιωανην προφητην εινα). Accusative and infinitive in indirect assertion.7 That they knew not
( μη ειδενα). Accusative and infinitive in indirect assertion again with the negative μη rather than ου.9 Vineyard
( αμπελωνα). Late word from αμπελος (vine), place of vines. So in Mar 12:1; Mat 21:33.Let it out ( εξεδετο). Second aorist middle of εκδιδωμ, but with variable vowel ε in place of ο of the stem δο ( εξεδοτο). Same form in Mark and Matthew.For a long time ( χρονους ικανους). Accusative of extent of time, considerable times or periods of time. Not in Mark and Matthew, though all three have απεδημησεν (went off from home). See on Luk 7:6 for ικανος.10 At the season
( καιρω). The definite season for the fruit like ο καιρος των καρπων (Mat 21:34). That they should give ( ινα δωσουσιν). Future indicative with ινα for purpose like the aorist subjunctive, though not so frequent.11 He sent yet another
( προσεθετο ετερον πεμψα). Literally,he added to send another . A clear Hebraism repeated in verse Luk 20:12 and also in Luk 19:11.12 They wounded
( τραυματισαντες). First aorist active participle of τραυματιζω. An old verb, from τραυμα, a wound, but in the N.T. only here and Act 19:16.13 What shall I do?
( Τ ποιησω;). Deliberative future indicative or aorist subjunctive (same form). This detail only in Luke. Note the variations in all three Gospels. All three have "will reverence" ( εντραπησοντα) for which see Matthew and Mark.It may be ( ισως). Perhaps, from ισος, equal. Old adverb, but only here in the N.T.14 That the inheritance may be ours
( ινα ημων γενητα η κληρονομια). That the inheritance may become ( γενητα, second aorist middle subjunctive of γινομα). Here Mat 21:39 has σχωμεν "let us get, ingressive aorist active subjunctive." Cf. εχωμεν, present subjunctive of the same verb εχω in Rom 5:1; Mar 12:7 has "and it will be ours" ( εστα).16 God forbid
( μη γενοιτο). Optative of wish about the future with μη. Literally,may it not happen . No word "God" in the Greek. This was the pious protest of the defeated members of the Sanhedrin who began to see the turn of the parable against themselves.17 He looked upon them
( εμβλεψας αυτοις). Not in Mark and Matthew. First aorist active participle of εμβλεπω, to look on. It was a piercing glance. The scripture quoted is from Psa 118:22 and is in Mar 11:10; Mat 21:42, which see for the inverted attraction of the case λιθον (stone) to that of the relative ον (which).18 Shall be broken to pieces
( συνθλασθησετα). Future passive indicative of συνθλαω, a rather late compound, only here in the N.T. unless Mat 21:44 is genuine. It means to shatter.Will scatter him as dust ( λικμησε). From λικμαω, an old verb to winnow and then to grind to powder. Only here in the N.T. unless in Mat 21:44 is genuine, which see.19 To lay hands on him
( επιβαλειν επ' αυτον τας χειρας). Second aorist active infinitive of επιβαλλω, an old verb and either transitively as here or intransitively as in Mar 4:37. Vivid picture here where Mar 12:12; Mat 21:46 has "to seize" ( κρατησα).In that very hour ( εν αυτη τη ωρα). Luke's favourite idiom, in the hour itself. Not in Mark or Matthew and shows that the Sanhedrin were angry enough to force the climax then.And they feared ( κα εφοβηθησαν). Adversative use of κα = but they feared. Hence they refrained.For they perceived ( εγνωσαν γαρ). The reason for their rage. Second aorist active indicative of γινωσκω.Against them ( προς αυτους). As in Mar 12:12. The cap fitted them and they saw it.20 They watched him
( παρατηρησαντες). First aorist active participle of παρατηρεω, a common Greek verb to watch on the side or insidiously or with evil intent as in Luk 6:7 ( παρετηρουντο) of the scribes and Pharisees. See on Mar 3:2. There is no "him" in the Greek. They were watching their chance.Spies ( ενκαθετους). An old verbal adjective from ενκαθιημ, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T.Feigned themselves ( υποκρινομενους εαυτους). Hypocritically professing to be "righteous" ( δικαιους). "They posed as scrupulous persons with a difficulty of conscience" (Plummer).That they might take hold of his speech ( ινα επιλαβωντα αυτου λογου). Second aorist middle of επιλαμβανω, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of ( ινα) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" ( ωστε παραδουνα αυτον). Second aorist active infinitive of παραδιδωμ, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies."Of the governor ( του ηγεμονος). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. So then all their plans focus on this point as the goal. Luke alone mentions this item here.21 Rightly
( ορθως). Matthew (Mat 22:16) notes that these "spies" were "disciples" (students) of the Pharisees and Mark (Mar 12:13) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme.Acceptest not the person of any ( ου λαμβανεις προσωπον). Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word προσωπολεμψια (Jas 2:1) comes. Originally it meant to lift the face, to lift the countenance, to regard the face, to accept the face value. See Mar 12:13-17; Mat 22:15-22 for discussion of details here. They both have βλεπεις here.22 Tribute
( φορον). Old word for the annual tax on land, houses, etc. Mark and Matthew have κηνσον, which see for this Latin word in Greek letters. The picture on the coin may have been that of Tiberius.23 Perceived
( κατανοησας). From κατανοεω, to put the mind down on. Mark has ειδως, "knowing," and Matthew γνους, coming to know or grasping (second aorist active participle of γινωσκω).Craftiness ( πανουργιαν). Old word for doing any deed. Matthew has "wickedness" ( πονηριαν) and Mark "hypocrisy" ( υποκρισιν). Unscrupulous they certainly were. They would stoop to any trick and go the limit.26 They were not able
( ουκ ισχυσαν). They did not have strength. An old verb ισχυω from ισχυς (strength). They failed "to take hold (cf. verse Luk 20:20) of the saying before the people." These "crack" students had made an ignominious failure and were not able to make a case for the surrender of Jesus to Pilate. He had slipped through their net with the utmost ease.Held their peace ( εσιγησαν). Ingressive aorist active of σιγαω. They became silent as they went back with the "dry grins."27 There is no resurrection
( αναστασιν μη εινα). Accusative and infinitive with negative μη in indirect assertion. The Sadducees rally after the complete discomfiture of the Pharisees and Herodians. They had a stock conundrum with which they had often gotten a laugh on the Pharisees. So they volunteer to try it on Jesus. For discussion of details here see on Mat 22:23-33; Mar 12:18-27. Only a few striking items remain for Luke.33 Had her
( εσχον). Constative second aorist indicative of εχω including all seven seriatim. So Mat 22:28; Mar 12:33 To wife ( γυναικα). As wife, accusative in apposition with "her."36 Equal unto the angels
( ισαγγελο). A rare and late word from ισος, equal, and αγγελος. Only here in the N.T. Mark and Matthew have "as angels" ( ως αγγελο). Angels do not marry, there is no marriage in heaven.Sons of God, being sons of the resurrection ( υιο θεου της αναστασεως υιο οντες). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.37 Even Moses
( κα Μωυσης). Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exo 3:6) Jesus skilfully uses as a proof of the resurrection. See discussion on Mat 22:32; Mar 12:26.39 Certain of the scribes
( τινες των γραμματεων). Pharisees who greatly enjoyed this use by Jesus of a portion of the Pentateuch against the position of the Sadducees. So they praise the reply of Jesus, hostile though they are to him.40 They durst not any more
( ουκετ ετολμων ουδεν). Double negative and imperfect active of τολμαω. The courage of Pharisees, Sadducees, Herodians vanished.41 How say they?
( Πως λεγουσιν;). The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mar 12:28-34; Mat 27:34-40). Luke does not give this incident which makes it plain that by "they say" ( λεγουσιν) Jesus refers to the Pharisees (rabbis, lawyers), carrying on the discussion and turning the tables on them while the Pharisees are still gathered together (Mat 22:41). The construction with λεγουσιν is the usual infinitive and the accusative in indirect discourse. By "the Christ" ( τον Χριστον) "the Messiah" is meant.42 For David himself
( αυτος γαρ Δαυειδ). This language of Jesus clearly means that he treats David as the author of Luk 20:110. The inspiration of this Psalm is expressly stated in Mar 12:36; Mat 22:43 (which see) and the Messianic character of the Psalm in all three Synoptics who all quote the LXX practically alike. Modern criticism that denies the Davidic authorship of this Psalm has to say either that Jesus was ignorant of the fact about it or that he declined to disturb the current acceptation of the Davidic authorship. Certainly modern scholars are not agreed on the authorship of Luk 20:110. Meanwhile one can certainly be excused for accepting the natural implication of the words of Jesus here, "David himself."In the book of the Psalms ( εν βιβλω Ψαλμων). Compare Luk 3:4 "in the book of the words of Isaiah the prophet."44 David therefore
( Δαυειδ ουν). Without ε as in Mat 22:45. On the basis of this definite piece of exegesis ( ουν, therefore) Jesus presses the problem ( πως, how) for an explanation. The deity and the humanity of the Messiah in Luk 20:110 are thus set forth, the very problems that disturbed the rabbis then and that upset many critics today.45 In the hearing of all the people
( ακουοντος παντος του λαου). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse Luk 20:47 are precisely those given in Mar 12:38, which see for discussion of details. Mat 23:1-39 has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Mat 16:2; Luk 11:37-54; Luk 11:12-1).1 And he looked up
( Αναβλεψας δε). He had taken his seat, after the debate was over and the Sanhedrin had slunk away in sheer defeat, "over against the treasury" (Mar 12:41). The word for "treasury" ( γαζοφυλακιον) is a compound of γαζα (Persian word for royal treasury) and φυλακη guard or protection. It is common in the LXX, but in the N.T. only here and Mar 12:41; Mar 12:43; Joh 8:20. Jesus was watching (Mar 12:41) the rich put in their gifts as a slight diversion from the intense strain of the hours before.2 Poor
( πενιχραν). A rare word from πενης ( πενομα, to work for one's living). Latin penuria and Greek πειναω, to be hungry are kin to it. Here only in the N.T. Mar 12:42 has πτωχη, a more common word from πτωσσω, to be frightened, to strike and hide from fear, to be in beggary. And Luke uses this adjective also of her in verse Luk 21:3.3 More than they all
( πλειον παντων). Ablative case after the comparative πλειον.4 All these did cast
( παντες ουτο εβαλον). Constative second aorist active indicative covering the whole crowd except the widow.Living ( βιον). Livelihood as in Mar 12:44, not ζωην, principle of life.5 As some spake
( τινων λεγοντων). Genitive absolute. The disciples we know from Mar 13:1; Mat 24:1.How ( οτ). Literally, "that."It was adorned ( κεκοσμητα). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. Κοσμεω, old and common verb for orderly arrangement and adorning.With goodly stones and offerings ( λιθοις καλοις κα αναθημασιν). Instrumental case. Some of these stones in the substructure were enormous. "The columns of the cloister or portico were monoliths of marble over forty feet high" (Plummer). Cf. Josephus, War, V.5. The word αναθημα (here only in the N.T.) is not to be confused with αναθεμα from the same verb ανατιθημ, but which came to mean a curse (Gal 1:8; Act 23:14). So αναθεμα came to mean devoted in a bad sense, αναθημα in a good sense. "Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty" (Vincent). These offerings in the temple were very numerous and costly (2Macc. 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3).6 As for these things
( ταυτα). Accusative of general reference.One stone upon another ( λιθος επ λιθω). Stone upon stone (locative). Here both Mar 13:2; Mat 24:2 have επ λιθον (accusative). Instead of ουκ αφεθησετα (future passive) they both have ου μη αφεθη (double negative with aorist passive subjunctive). It was a shock to the disciples to hear this after the triumphal entry.8 That ye be not led astray
( μη πλανηθητε). First aorist passive subjunctive with μη (lest). This verb πλαναω occurs here only in Luke though often in the rest of the N.T. (as Mat 24:4; Mat 24:5; Mat 24:11; Mat 24:24, which see). Our word planet is from this word.The time is at hand ( ο καιρος ηγγικεν). Just as John the Baptist did of the kingdom (Mat 3:2) and Jesus also (Mar 1:15).Go ye not after them ( μη πορευθητε οπισω αυτων). First aorist passive subjunctive with μη. A needed warning today with all the false cries in the religious world.9 Be not terrified
( μη πτοηθητε). First aorist passive subjunctive with μη from πτοεω an old verb to terrify, from πτοα, terror. In the N.T. only here and Luk 24:37.First ( Πρωτον). It is so easy to forget this and to insist that the end is "immediately" in spite of Christ's explicit denial here. See Mat 24:4-42; Mar 13:1-37 for discussion of details for Luk 21:8-36, the great eschatological discourse of Jesus11 Famines and pestilences
( λοιμο κα λιμο). Play on the two words pronounced just alike in the Koine (itacism).And terrors ( φοβηθρα τε). The use of τε ... τε in this verse groups the two kinds of woes. This rare word φοβηθρα is only here in the N.T. It is from φοβεω, to frighten, and occurs only in the plural as here.12 But before all these things
( προ δε τουτων παντων). In Mar 13:8; Mat 24:8 these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude.Bringing you ( απαγομενους). Present passive participle from απαγω, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like παραδιδοντες (present active participle, delivering you up), agreeing with υμας not expressed the object of παραδιδοντες, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).13 It shall turn unto you
( αποβησετα υμιν). Future middle of αποβαινω. It will come off, turn out for you (dative of advantage).For a testimony ( εις μαρτυριον). To their loyalty to Christ. Besides, "the blood of the martyrs is the seed of the church."14 Not to meditate beforehand
( μη προμελεταιν). The classical word for conning a speech beforehand. Mar 13:11 has προμεριμναω, a later word which shows previous anxiety rather than previous preparation.How to answer ( απολογηθηνα). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon.15 Your adversaries
( ο αντικειμενο υμιν). Those who stand against, line up face to face with (note αντι-).To withstand or to gainsay ( αντιστηνα η αντειπειν). Two second aorist active infinitives with αντι- in composition again. But these "antis" will go down before the power of Christ.16 Shall they cause to be put to death
( θανατωσουσιν). Future active of θανατοω, to put to death or to make to die (causative). Either makes sense here. Old and common verb.17 Not a hair of your head shall perish
( θριξ εκ της κεφαλης υμων ου μη απολητα). Only in Luke. Second aorist middle subjunctive of απολλυμ with ου μη (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in Phi 1:21.19 Ye shall win
( κτησεσθε). Future middle of κταομα, to acquire. They will win their souls even if death does come.20 Compassed with armies
( κυκλουμενην υπο στρατοπεδων). Present passive participle of κυκλοω, to circle, encircle, from κυκλος, circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word στρατοπεδων ( στρατος, army, πεδον, plain) is a military camp and then an army in camp. Old word, but only here in the N.T.Then know ( τοτε γνωτε). Second aorist active imperative of γινωσκω. Christians did flee from Jerusalem to Pella before it was too late as directed in Luk 21:21; Mar 13:14; Mat 24:16.22 That may be fulfilled
( του πλησθηνα). Articular infinitive passive to express purpose with accusative of general reference. The O.T. has many such warnings (Hos 9:7; Deu 28:49-57, etc.).24 Edge of the sword
( στοματ μαχαιρης). Instrumental case of στοματ which means "mouth" literally (Gen 34:26). This verse like the close of verse Luk 21:22 is only in Luke. Josephus (War, VI. 9.3) states that 1,100,000 Jews perished in the destruction of Jerusalem and 97,000 were taken captive. Surely this is an exaggeration and yet the number must have been large.Shall be led captive ( αιχμαλωτισθησοντα). Future passive of αιχμαλωτιζω from αιχμη, spear and αλωτος ( αλισκομα). Here alone in the literal sense in the N.T.Shall be trodden under foot ( εστα πατουμενη). Future passive periphrastic of πατεω, to tread, old verb.Until the times of the Gentiles be fulfilled ( αχρ ου πληρωθωσιν καιρο εθνων). First aorist passive subjunctive with αχρ ου like εως ου. What this means is not clear except that Paul in Rom 11:25 shows that the punishment of the Jews has a limit. The same idiom appears there also with αχρ ου and the aorist subjunctive.25 Distress
( συνοχη). From συνεχω. In the N.T. only here and 2Co 2:4. Anguish.In perplexity ( εν απορια). State of one who is απορος, who has lost his way ( α privative and πορος). Here only in the N.T. though an old and common word.For the roaring of the sea ( ηχους θαλασσης). Our word echo (Latin echo) is this word ηχος, a reverberating sound. Sense of rumour in Luk 4:37.Billows ( σαλου). Old word σαλος for the swell of the sea. Here only in the N.T.26 Men fainting
( αποψυχοντων ανθρωπων). Genitive absolute of αποψυχω, to expire, to breathe off or out. Old word. Here only in N.T.Expectation ( προσδοκιας). Old word from προσδοκαω, to look for or towards. In the N.T. only here and Act 12:11.The world ( τη οικουμενη). Dative case, "the inhabited" (earth, γη).27 And then shall they see
( κα τοτε οψοντα). As much as to say that it will be not till then. Clearly the promise of the second coming of the Son of man in glory here (Mar 13:26; Mat 24:30) is pictured as not one certain of immediate realization. The time element is left purposely vague.28 Look up
( ανακυψατε). First aorist active imperative of ανακυπτω, to raise up. Here of the soul as in Joh 8:7; Joh 8:10, but in Luk 13:11 of the body. These the only N.T. examples of this common verb.Redemption ( απολυτρωσις). Act of redeeming from απολυτροω. The final act at the second coming of Christ, a glorious hope.29 The fig tree, and all the trees
( την συκην κα παντα τα δενδρα). This parable of the fig-tree (Mar 13:28-32; Mat 24:32-35) Luke applies to "all the trees." It is true about all of them, but the fig tree was very common in Palestine.30 Shoot forth
( προβαλωσιν). Second aorist active subjunctive of προβαλλω, common verb, but in the N.T. only here and Act 19:33.Summer ( θερος). Not harvest, but summer. Old word, but in the N.T. only here (Mar 13:28; Mat 24:32).31 Coming to pass
( γινομενα). Present middle participle of γινομα and so descriptive of the process.Nigh ( εγγυς). The consummation of the kingdom is here meant, not the beginning.32 This generation
( η γενεα αυτη). Naturally people then living.Shall not pass away ( ου μη παρελθη). Second aorist active subjunctive of παρερχομα. Strongest possible negative with ου μη.Till all things be accomplished ( εως αν παντα γενητα). Second aorist middle subjunctive of γινομα with εως, common idiom. The words give a great deal of trouble to critics. Some apply them to the whole discourse including the destruction of the temple and Jerusalem, the second coming and the end of the world. Some of these argue that Jesus was simply mistaken in his eschatology, some that he has not been properly reported in the Gospels. Others apply them only to the destruction of Jerusalem which did take place in A.D. 70 before that generation passed away. It must be said for this view that it is not easy in this great eschatological discourse to tell clearly when Jesus is discussing the destruction of Jerusalem and when the second coming. Plummer offers this solution: "The reference, therefore, is to the destruction of Jerusalem regarded as the type of the end of the world."33 My words shall not pass away
( ο λογο μου ου μη παρελευσοντα). Future middle indicative with ου μη, a bit stronger statement than the subjunctive. It is noteworthy that Jesus utters these words just after the difficult prediction in verse Luk 21:32.34 Lest haply your hearts be overcharged
( μη ποτε βαρηθωσιν α καρδια υμων). First aorist passive subjunctive of βαρεω, an old verb to weigh down, depress, with μη ποτε.With surfeiting ( εν κρεπαλη). A rather late word, common in medical writers for the nausea that follows a debauch. Latin crapula, the giddiness caused by too much wine. Here only in the N.T.Drunkenness ( μεθη). From μεθυ (wine). Old word but in the N.T. only here and Rom 13:13; Gal 5:21.Cares of this life ( μεριμναις βιωτικαις). Anxieties of life. The adjective βιωτικος is late and in the N.T. only here and 1Co 6:3.Come on you ( επιστη). Second aorist active subjunctive of εφιστημ, ingressive aorist. Construed also with μη ποτε.Suddenly ( εφνιδιος). Adjective in predicate agreeing with ημερα (day).As a snare ( ως παγις). Old word from πηγνυμ, to make fast a net or trap. Paul uses it several times of the devil's snares for preachers (1Ti 3:7; 2Ti 2:26).36 But watch ye
( αγρυπνειτε δε). Αγρυπνεω is a late verb to be sleepless ( α privative and υπνος, sleep). Keep awake and be ready is the pith of Christ's warning.That ye may prevail to escape ( ινα κατισχυσητε εκφυγειν). First aorist active subjunctive with ινα of purpose. The verb κατισχυω means to have strength against (cf. Mat 16:18). Common in later writers. Εκφυγειν is second aorist active infinitive, to escape out.To stand before the Son of man ( σταθηνα εμπροσθεν του υιου του ανθρωπου). That is the goal. There will be no dread of the Son then if one is ready. Σταθηνα is first aorist passive infinitive of ιστημ.37 Every day
( τας ημερας). During the days, accusative of extent of time.Every night ( τας νυκτας). "During the nights," accusative of extent of time.Lodged ( ηυλιζετο). Imperfect middle, was lodging, αυλιζομα from αυλη (court).38 Came early
( ωρθριζεν). Imperfect active of ορθριζω from ορθρος, late form for ορθρευω, to rise early. Only here in the N.T.1 The Passover
( πασχα) Both names (unleavened bread and passover) are used here as in Mar 14:1. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression "the feast of unleavened bread" (common in LXX, Luk 23:15, etc.) occurs, for Mar 14:1 has just "the unleavened bread." Mat 26:17 uses unleavened bread and passover interchangeably.Drew nigh ( ηγγιζεν). Imperfect active. Mar 14:1; Mat 26:2 mention "after two days" definitely.2 Sought
( εζητουν). Imperfect active of ζητεω, were seeking, conative imperfect.How they might put him to death ( το πως ανελωσιν αυτον). Second aorist active deliberative subjunctive (retained in indirect question) of αναιρεω, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in Luk 23:32 and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article το with the whole clause, "as to the how, etc."For they feared ( εφοβουντο γαρ). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.3 Satan entered into Judas
( εισηλθεν εις Ιουδαν). Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luk 4:13) "until a good chance." He had come back by the use of Simon Peter (Mar 8:33; Mat 16:23). The conflict went on and Jesus won ultimate victory (Luk 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (Joh 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (Joh 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility.4 Went away
( απελθων). Second aorist active participle of απερχομα. He went off under the impulse of Satan and after the indignation over the rebuke of Jesus at the feast in Simon's house (Joh 12:4-6).Captains ( στρατηγοις). Leaders of the temple guards (Act 4:1), the full title, "captains of the temple," occurs in verse Luk 22:52.How he might deliver him unto them ( το πως αυτοις παραδω αυτον). The same construction as in verse Luk 22:2, the article το with the indirect question and deliberative subjunctive second aorist active ( παραδω).5 Were glad
( εχαρησαν). Second aorist passive indicative of χαιρω as in Mar 14:11. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing.Covenanted ( συνεθεντο). Second aorist indicative middle of συντιθημ. An old verb to put together and in the middle with one another. In the N.T. outside of Joh 9:22 only in Luke (here and Act 23:20; Act 24:9). Luke only mentions "money" ( αργυριον), but not "thirty pieces" (Mat 26:15).6 Consented
( εξωμολογησεν). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from ομολογος ( ομος, same, and λεγω, to say), to say the same thing with another and so agree.Opportunity ( ευκαριαν). From ευκαιρος ( ευ, καιρος), a good chance. Old word, but in the N.T. only here and parallel passage Mat 26:16.In the absence of the multitude ( ατερ οχλου). Ατερ is an old preposition, common in the poets, but rare in prose. Also in verse Luk 22:35. It means "without," "apart from," like χωρις. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Mat 26:5) because of the popularity of Jesus.7 The day of unleavened bread came
( ηλθεν η ημερα των αζυμων). The day itself came, not simply was drawing nigh (verse Luk 22:1).Must be sacrificed ( εδε θυεσθα). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exo 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Mat 26:17; Mar 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (Luk 13:1; Luk 13:27; Luk 18:28; Luk 19:14; Luk 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284).8 Peter and John
( Πετρον κα Ιωανην). Mar 14:13 has only "two" while Mat 26:17 makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). "Eat the passover" can refer to the meal as here or to the whole period of celebration (Joh 18:28).9 Where wilt thou that we make ready?
( Που θελεις ετοιμασωμεν;). Deliberative first aorist active subjunctive without ινα after θελεις, perhaps originally two separate questions.10 When you are entered
( εισελθοντων υμων). Genitive absolute.Meet you ( συναντησε υμιν). An old verb συνανταω (from συν, with, and ανταω, to face, αντ) with associative instrumental ( υμιν). See on Mar 14:13 about the "man bearing a pitcher of water."11 Goodman of the house
( οικοδεσποτη). Master of the house as in Mar 14:14; Mat 10:25. A late word for the earlier δεσποτης οικου.I shall eat ( φαγω). Second aorist futuristic (or deliberative) subjunctive as in Mar 14:14.12 And he
( κ'ακεινος). Κα and εκεινος ( χρασις) where Mar 14:15 has κα αυτος. Literally, And that one. See on Mark for rest of the verse.13 He had said
( ειρηκε). Past perfect active indicative of ειπον where Mar 14:16 has ειπεν (second aorist).14 Sat down
( ανεπεσεν). Reclined, fell back (or up). Second aorist active of αναπιπτω.15 With desire I have desired
( επιθυμια επεθυμησα). A Hebraism common in the LXX. Associative instrumental case of substantive and first aorist active indicative of same like a cognate accusative. Peculiar to Luke is all this verse. See this idiom in Joh 3:29; Act 4:17.Before I suffer ( προ του με παθειν). Preposition προ with articular infinitive and accusative of general reference, "before the suffering as to me." Παθειν is second aorist active infinitive of πασχω.16 Until it be fulfilled
( εως οτου πληρωθη). First aorist passive subjunctive of πληροω with εως ( οτου), the usual construction about the future. It seems like a Messianic banquet that Jesus has in mind (cf. Luk 14:15).17 He received a cup
( δεξαμενος ποτηριον). This cup is a diminutive of ποτηρ. It seems that this is still one of the four cups passed during the passover meal, though which one is uncertain. It is apparently just before the formal introduction of the Lord's Supper, though he gave thanks here also ( ευχαριστησας). It is from this verb ευχαριστεω (see also verse Luk 22:19) that our word Eucharist comes. It is a common verb for giving thanks and was used also for "saying grace" as we call it.18 The fruit of the vine
( του γενηματος της αμπελου). So Mar 14:25; Mat 26:29 and not οινος though it was wine undoubtedly. But the language allows anything that is "the fruit of the vine."Come ( ελθη). Second aorist active subjunctive with εως as in verse Luk 22:16. Here it is the consummation of the kingdom that Jesus has in mind, for the kingdom had already come.19 Which is given for you
( το υπερ υμων διδομενον). Some MSS. omit these verses though probably genuine. The correct text in 1Co 11:24 has "which is for you," not "which is broken for you." It is curious to find the word "broken" here preserved and justified so often, even by Easton in his commentary on Luke, p. 320.In remembrance of me ( εις την εμην αναμνησιν). Objective use of the possessive pronoun εμην, not the subjective.This do ( τουτο ποιειτε). Present active indicative, repetition, keep on doing this.20 After the supper
( μετα το δειπνησα). Preposition μετα and the accusative articular infinitive. The textual situation here is confusing, chiefly because of the two cups (verses Luk 22:17; Luk 22:20). Some of the documents omit the latter part of verse Luk 22:19 and all of verse Luk 22:20. It is possible, of course, that this part crept into the text of Luke from 1Co 11:24. But, if this part is omitted, Luke would then have the order reversed, the cup before the bread. So there are difficulties whichever turn one takes here with Luke's text whether one cup or two cups.The New Covenant ( ε καινη διαθηκη). See on Mat 26:28; Mar 14:24 for "covenant." Westcott and Hort reject "new" there, but accept it here and in 1Co 11:25. See on Luk 5:38 for difference between καινη and νεα. "The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible" (Plummer).Poured out ( εκχυννομενον). Same word in Mar 14:24; Mat 26:28 translated "shed." Late form present passive participle of εκχυννω of εκχεω, to pour out.21 That betrayeth
( του παραδιδοντος). Present active participle, actually engaged in doing it. The hand of Judas was resting on the table at the moment. It should be noted that Luke narrates the institution of the Lord's Supper before the exposure of Judas as the traitor while Mark and Matthew reverse this order.22 As it hath been determined
( κατα το ωρισμενον). Perfect passive participle of οριζω, to limit or define, mark off the border, our "horizon." But this fact does not absolve Judas of his guilt as the "woe" here makes plain.23 Which of them it was
( το τις αρα ειη εξ αυτων). Note the article το with the indirect question as in verses Luk 22:2; Luk 22:4. The optative ειη here is changed from the present active indicative εστιν, though it was not always done, for see δοκε in verse Luk 22:24 where the present indicative is retained. They all had their hands on the table. Whose hand was it?24 Contention
( φιλονεικια). An old word from φιλονεικος, fond of strife, eagerness to contend. Only here in the N.T.Greatest ( μειζων). Common use of the comparative as superlative.25 Have lordship over
( κυριευουσιν). From κυριος. Common verb, to lord it over.Benefactors ( ευεργετα). From ευ and εργον. Doer of good. Old word. Here only in the N.T. Latin Benefactor is exact equivalent.26 Become
( γινεσθω). Present middle imperative of γινομα. Act so. True greatness is in service, not in rank.27 But I
( Εγω δε). Jesus dares to cite his own conduct, though their leader, to prove his point and to put a stop to their jealous contention for the chief place at this very feast, a wrangling that kept up till Jesus had to arise and give them the object lesson of humility by washing their feet (Joh 13:1-20).28 In my temptations
( εν τοις πειρασμοις μου). Probably "trials" is better here as in Jas 1:2 though temptations clearly in Jas 1:13. This is the tragedy of the situation when Jesus is facing the Cross with the traitor at the table and the rest chiefly concerned about their own primacy and dignity.29 And I appoint unto you
( κ'αγω διατιθημα υμιν). They had on the whole been loyal and so Jesus passes on to them ( διαθημα verb from which διαθηκη comes).30 And ye shall sit
( καθησεσθε). But Westcott and Hort read in the text καθησθε (present middle subjunctive with ινα). The picture seems to be that given in Mat 19:28 when Jesus replied to Peter's inquiry. It is not clear how literally this imagery is to be taken. But there is the promise of honour for the loyal among these in the end.31 Asked to have you
( εξηιτησατο). First aorist indirect middle indicative of εξαιτεω, an old verb to beg something of one and (middle) for oneself. Only here in the N.T. The verb is used either in the good or the bad sense, but it does not mean here "obtained by asking" as margin in Revised Version has it.That he might sift you ( του σινιασα). Genitive articular infinitive of purpose. First aorist active infinitive of σινιαζω, to shake a sieve, to sift, from σινιον, a winnowing fan. Later word. Here only in the N.T.32 That thy faith fail not
( ινα μη εκλιπη ε πιστις μου). Second aorist active subjunctive of purpose with ινα after εδεηθην ( I prayed ) of εκλειπω, old verb. Our word eclipse is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter's faith and his praying won in the end, though Peter stumbled and fell.And do thou ( κα συ). The words single out Peter sharply.Once thou hast turned again ( ποτε επιστρεψας). First aorist active participle of επιστρεφω, common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and "strengthen thy brethren."33 To prison and to death
( εις φυλακην κα εις θανατον). Evidently Peter was not flattered by the need of Christ's earnest prayers for his welfare and loyalty. Hence this loud boast.34 Until thou shalt thrice deny that thou knowest me
( εως τρις με απαρνηση ειδενα). "Thrice" is in all four Gospels here for they all give this warning to Peter (Mar 14:30; Mat 26:34; Luk 22:34; Joh 18:38). Peter will even deny knowing Jesus ( ειδενα).35 Without purse
( ατερ βαλλαντιου). Money bag or purse. Old word, but in the N.T. only in Luke (Luk 10:4; Luk 12:33; Luk 22:35).Wallet ( πηρας). See on Mat 10:10.Lacked ye anything ( μη τινος υστερησατε;). Answer No expected ( ουθενος below). Ablative case after υστερεω.36 Buy a sword
( αγορασατω μαχαιραν). This is for defence clearly. The reference is to the special mission in Galilee (Luk 9:1-6; Mar 6:6-13; Mat 9:35-11). They are to expect persecution and bitter hostility (Joh 15:18-21). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.38 Lord, behold, here are two swords
( κυριε ιδου μαχαιρα ωδε δυο). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mar 14:47; Mat 26:51; Luk 22:50; Joh 18:10). Then Jesus will say: "For all that take the sword shall perish with the sword" (Mat 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: "It is enough" ( Hικανον εστιν). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.39 As his custom was
( κατα το εθος). According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.40 At the place
( επ του τοπου). The place of secret prayer which was dear to Jesus.Pray that ye enter not into temptation ( προσευχεσθε μη εισελθειν εις πειρασμον). "Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation." It is real "temptation" here, not just "trial." Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Mat 6:13. Jesus repeats this warning in verse Luk 22:46.41 About a stone's throw
( ωσε λιθου βολην). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him.Kneeled down ( θεις τα γονατα). Second aorist active participle from τιθημ. Mar 14:35 says "fell on the ground" and Mat 26:39 "fell on his face." All could be true at different moments.Prayed ( προσηυχετο). Imperfect middle, was praying, kept on praying.42 If thou be willing
( ε βουλε). This condition is in the first petition at the start.Be done ( γινεσθω). Present middle imperative, keep on being done, the Father's will.43 An angel
( αγγελος). The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Mat 4:11). Here the angel comes during the conflict.44 In an agony
( εν αγωνια). It was conflict, contest from αγων. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before.As it were great drops of blood ( ωσε θρομβο αιματος). Thick, clotted blood. An old word ( θρομβο) common in medical works, but here only in the N.T. This passage (verses Luk 22:43; Luk 22:44) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.45 Sleeping for sorrow
( κοιμωμενους απο της λυπης). Luke does not tell of the three turnings of Jesus to the trusted three for human sympathy.46 Why sleep ye?
( Τ καθευδετε;). This reproach Luke gives, but not the almost bitter details in Mar 14:37-42; Mat 26:40-46).47 Went before them
( προηρχετο). Imperfect middle. Judas was leading the band for he knew the place well (Joh 18:2).48 With a kiss
( φιληματ). Instrumental case. Jesus challenges the act of Judas openly and calls it betrayal, but it did not stop him.49 What would follow
( το εσομενον). Article and the future middle participle of ειμ, to be.Shall we smite with a sword? ( ε παταξομεν εν μαχαιρηι;). Note ε in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of εν. They had the two swords already mentioned (Luk 22:38).50 His right ear
( το ους αυτου το δεξιον). Mar 14:47; Mat 26:51 do not mention "right," but Luke the Physician does. Joh 18:10 follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.51 Suffer us thus far
( εατε εως τουτου). Present active imperative of εαω, to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act.He touched his ear and healed him ( αψαμενος του οτιου ιασατο αυτον). Whether Jesus picked up the piece of the ear and put it back is not said. He could have healed the wound without that. This miracle of surgery is given alone by Luke.52 As against a robber?
( ως επ ληιστην;). They were treating Jesus as if he were a bandit like Barabbas.53 But this is your hour
( αλλ' αυτη εστιν υμων η ωρα). So Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" ( η εξουσια του σκοτους), had its turn. A better day will come. The might, authority of darkness.54 Into the high priest's house
( εις την οικιαν του αρχιερεως). Luke alone mentions "the house." Though it is implied in Mar 14:53; Mat 26:57.Followed ( ηκολουθε). Imperfect, was following, as Mat 26:58; Joh 18:15. Curiously Mar 14:54 has the aorist.55 When they had kindled a fire
( περιαψαντων πυρ). Genitive absolute, first aorist active participle of περιαπτω, an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire.And had sat down together ( κα συνκαθισαντων). Genitive absolute again. Note συν- (together), all had taken seats around the fire.Peter sat in the midst of them ( εκαθητο ο Πετρος μεσος αυτων). Imperfect tense, he was sitting, and note μεσος, nominative predicate adjective with the genitive, like Joh 1:26, good Greek idiom.56 In the light
( προς το φως). Facing ( προς) the light, for the fire gave light as well as heat. Mar 14:65 has "warming himself in the light," John (Joh 18:18; Joh 18:25) "warming himself."Looking steadfastly ( ατενισασα). Favourite word in Luke (Luk 4:20, etc.) for gazing steadily at one.This man also ( κα ουτος). As if pointing to Peter and talking about him. The other Gospels (Mar 14:67; Mat 26:69; Joh 18:25) make a direct address to Peter. Both could be true, as she turned to Peter.57 I know him not
( ουκ οιδα αυτον). Just as Jesus had predicted that he would do (Luk 22:34).58 After a little while another
( μετα βραχυ ετερος). Mat 26:71 makes it after Peter had gone out into the porch and mentions a maid as speaking as does Mar 14:69, while here the "other" ( ετερος) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter's denial is very blunt, "I am not."59 After the space of about one hour
( διαστασης ωσε ωρας μιας). Genitive absolute with second aorist active participle feminine singular of διιστημ. This classical verb in the N.T. is used only by Luke (Luk 22:59; Luk 24:51; Act 27:28). It means standing in two or apart, about an hour intervening.Confidently affirmed ( διισχυριζετο). Imperfect middle, he kept affirming strongly. An old verb ( δια, ισχυριζομα), to make oneself strong, to make emphatic declaration. In the N.T. only here and Act 12:15.For he is a Galilean ( κα γαρ Γαλιλαιος εστιν). Mat 26:73 makes it plain that it was his speech that gave him away, which see.60 I know not what thou sayest
( ουκ οιδα ο λεγεις). Each denial tangles Peter more and more.While he yet spake ( ετ λαλουντος αυτου). Genitive absolute. Peter could hear the crowing all right.61 The Lord turned
( στραφεις ο κυριος). Second aorist passive participle of στρεφω, coming verb. Graphic picture drawn by Luke alone.Looked upon Peter ( ενεβλεψεν τω Πετρω). Ingressive aorist active indicative of ενβλεπω, an old and vivid verb, to glance at.Remembered ( υπεμνησθη). First aorist passive indicative of υπομιμνησκω, common verb to remind one of something ( υπο giving a suggestion or hint). The cock crowing and the look brought swiftly back to Peter's mind the prophecy of Jesus and his sad denials. The mystery is how he had forgotten that warning.62 And he went out and wept bitterly
( κα εξελθων εξω εκλαυσεν πικρως). A few old Latin documents omit this verse which is genuine in Mat 26:75. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist ( εκλαυσεν), he burst into tears. "Bitter" is a common expression for tears in all languages and in all hearts.63 That held
( ο συνεχοντες). See on Luk 8:45; Luk 19:43 for this verb συνεχω. Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin.Mocked ( ενεπαιζον). Imperfect active, were mocking, inchoative, began to mock, to play like boys.And beat him ( δεροντες). Present active participle of δερω, to flay, tan, or hide. Literally, "beating."64 Blindfolded
( περικαλυψαντες). First aorist active participle of περικαλυπτω, old verb, to put a veil around. In the N.T. only here and Mar 14:65. See Mar 14:65; Mat 26:67 for further discussion.65 Many other things
( ετερα πολλα). These are just samples.66 As soon as it was day
( ως εγενετο ημερα). Mar 15:1 (Mat 27:1) has "morning."The assembly of the people ( το πρεσβυτεριον του λαου). The technical word for "the eldership" (from πρεσβυτερος, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and Act 22:5 of the Sanhedrin. In 1Ti 4:14 Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mar 15:1) and all three groups are at this meeting. Luke's language (both chief priests and scribes, τε ... κα) seems to apply the word πρεσβυτεριον to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented.Into their council ( εις το συνεδριον αυτων). The place of the gathering is not given, but Jesus was led into the council chamber.67 If thou art the Christ
( Ε συ ε ο Χριστος). The Messiah, they mean. The condition is the first class, assuming it to be true.If I tell you ( Εαν υμιν ειπω). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mar 15:1; Mat 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mar 14:64; Mat 26:66).Ye will not believe ( ου μη πιστευσητε). Double negative with the aorist subjunctive, strongest possible negative. So as to verse Luk 22:68.69 The Son of man
( ο υιος του ανθρωπου). Jesus really answers their demand about "the Messiah" by asserting that he is "the Son of man" and they so understand him. He makes claims of equality with God also which they take up.70 Art thou the Son of God?
( Συ ουν ε ο υιος του θεου;). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God).Ye say ( Hυμεις λεγετε). Just a Greek idiom for "Yes" (compare "I am" in Mar 14:62 with "Thou has said" in Mat 26:64).71 For we ourselves have heard
( αυτο γαρ ηκουσαμεν). They were right if Jesus is not what he claimed to be. They were eternally wrong for he is the Christ, the Son of man, the Son of God. They made their choice and must face Christ as Judge.1 The whole company
( απαν το πληθος). All but Nicodemus and Joseph of Arimathea who were probably not invited to this meeting.2 Began to accuse
( ηρξαντο κατηγορειν). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that.We found ( ευραμεν). Second aorist active indicative with first aorist vowel α. Probably they mean that they had caught Jesus in the act of doing these things (in flagrante delicto) rather than discovery by formal trial.Perverting our nation ( διαστρεφοντα το εθνος ημων). Present active participle of διαστρεφω, old verb to turn this way and that, distort, disturb. In the N.T. only here and Act 13:10. The Sanhedrin imply that the great popularity of Jesus was seditious.Forbidding to give tribute to Caesar , ( κωλυοντα φορους καισαρ διδονα). Note object infinitive διδονα after the participle κωλυοντα. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luk 20:25).Saying that he himself is Christ a king ( λεγοντα αυτον Χριστον βασιλεα εινα). Note the indirect discourse here after the participle λεγοντα with the accusative ( αυτον where αυτον could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.3 Thou sayest
( συ λεγεις). A real affirmative as in Luk 22:70. The Gospels all give Pilate's question about Jesus asking of the Jews in precisely the same words (Mar 15:2; Mat 27:11; Luk 23:3; Joh 18:33).4 The multitude
( τους οχλους). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mar 15:8). There was need of haste if the condemnation went through before friends of Jesus came.I find no fault ( ουδεν ευρισκω αιτιον). In the N.T. Luke alone uses this old adjective αιτιος (Luk 23:4; Luk 23:14; Luk 23:22; Act 19:40) except Luk 5:9. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in Joh 18:33-38. Pilate took Jesus inside the palace from the upper gallery (Joh 18:33) and then came out and rendered his decision to the Sanhedrin (Joh 18:38) who would not go into the palace of Pilate (Joh 18:28).5 But they were the more urgent
( ο δε επισχυον). Imperfect active of επισχυω, to give added ( επ) strength ( ισχυω). And they kept insisting. Evidently Pilate had taken the thing too lightly.He stirred up the people ( ανασειε τον λαον). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse Luk 23:2, "perverting our nation").Beginning from Galilee ( αρξαμενος απο της Γαλιλαιας). These very words occur in the address of Peter to the group in the house of Cornelius (Act 10:37). The idiomatic use of αρξαμενος appears also in Act 1:22. Galilee (Grote) was the mother of seditious men (see Josephus).6 A Galilean
( Γαλιλαιος). If so, here was a way out for Herod without going back on his own decision.7 When he knew
( επιγνους). Second aorist active participle from επιγινωσκω, having gained full ( επ, added knowledge).Of Herod's jurisdiction ( εκ της εξουσιας Hηρωιδου). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. So here was a chance to respect the prerogative ( εξουσια) of Herod and get rid of this troublesome case also.Sent him up ( ανεπεμψεν). First aorist active indicative of αναπεμπω. This common verb is used of sending back as in verse Luk 23:11 or of sending up to a higher court as of Paul to Caesar (Act 25:21).Who himself also was ( οντα κα αυτον). Being also himself in Jerusalem. Present active participle of ειμ.8 Was exceeding glad
( εχαρη λιαν). Second aorist passive indicative of χαιρω, ingressive aorist, became glad.Of a long time ( εξ ικανων χρονων). For this idiom see Luk 8:27; Luk 20:9; Act 8:11).He hoped ( ηλπιζεν). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (Luk 9:7-9).Done ( γινομενον). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.9 He questioned
( επηρωτα). Imperfect active, kept on questioning.In many words ( εν λογοις ικανοις). Same use of ικανος as in verse Luk 23:8.10 Stood
( ιστηκεισαν). Second perfect active intransitive of ιστημ with sense of imperfect. They stood by while Herod quizzed Jesus and when he refused to answer, they broke loose with their accusations like a pack of hounds with full voice ( ευτονως, adverb from adjective ευτονος, from ευ, well, and τεινω, to stretch, well tuned). Old word, but in the N.T. only here and Act 18:28.11 Set him at nought
( εξουθενησας). First aorist active participle from εξουθενεω, to count as nothing, to treat with utter contempt, as zero.Arraying him in gorgeous apparel ( περιβαλων εσθητα λαμπραν). Second aorist active participle of περιβαλλω, to fling around one. Λαμπραν is brilliant, shining as in Jas 2:2, so different from the modest dress of the Master. This was part of the shame.12 For before they were at enmity between themselves
( προυπηρχον γαρ εν εχθρα οντες προς εαυτους). A periphrastic imperfect of the double compound προυπερχω, an old verb, to exist ( υπαρχω) previously ( προ-), here alone in the N.T., with οντες (participle of ειμ) added.13 Called together
( συνκαλεσαμενος). First aorist middle participle (to himself). Pilate included "the people" in the hope that Jesus might have some friends among them.14 As one that perverteth the people
( ως αποστρεφοντα τον λαον). Pilate here condenses the three charges in verse Luk 23:2 into one (Plummer). He uses a more common compound of στρεφω here, αποστρεφω, to turn away from, to seduce, to mislead, whereas διαστρεφω in verse Luk 23:2 has more the notion of disturbing (turning this way and that). Note the use of ως with the particle, the alleged reason. Pilate understands the charge against Jesus to be that he is a revolutionary agitator and a dangerous rival to Caesar, treason in plain words.Having examined him before you ( ενωπιον υμων ανακρινας). Right before your eyes I have given him a careful examination ( ανα) up and down, κρινω, to judge, sift. Old and common verb in the general sense and in the forensic sense as here and which Luke alone has in the N.T. (Luk 23:14; Luk 4:9; Luk 12:19; Luk 28:18; Act 24:8) except 1Co 9:3.Whereof ( ων). Attraction of the relative α to the case (genitive) of the unexpressed antecedent τουτων.15 No nor yet
( αλλ' ουδε). But not even.Hath been done by him ( εστιν πεπραγμενον αυτω). Periphrastic perfect passive indicative of πρασσω, common verb, to do. The case of αυτω can be regarded as either the dative or the instrumental (Robertson, Grammar, pp. 534,542).16 Chastise
( παιδευσας). First aorist active participle of παιδευω, to train a child ( παις), and then, as a part of the training, punishment. Our English word chasten is from the Latin castus, pure, chaste, and means to purify (cf. Heb 12:6). Perhaps Pilate may have split a hair over the word as Wycliff puts it: "I shall deliver him amended." But, if Jesus was innocent, Pilate had no doubt to "chastise" him to satisfy a mob. Verse Luk 23:17 is omitted by Westcott and Hort as from Mar 15:6; Mat 27:15.18 All together
( πανπληθε). An adverb from the adjective πανπληθης, all together. Used by Dio Cassius. Only here in the N.T.Away ( αιρε). Present active imperative, Take him on away and keep him away as in Act 21:36; Act 22:22, of Paul. Butrelease ( απολυσον) is first aorist active imperative, do it now and at once.19 Insurrection
( στασιν). An old word for sedition, standing off, the very charge made against Jesus (and untrue). If Jesus had raised insurrection against Caesar, these accusers would have rallied to his standard.And for murder ( κα φονον). They cared nought for this. In fact, the murderer was counted a hero like bandits and gangsters today with some sentimentalists.Was cast ( ην βληθεις). Periphrastic aorist passive indicative of βαλλω, a quite unusual form.21 But they shouted
( ο δε επεφωνουν). Imperfect active of επιφωνεω, to call to. Old verb and a verb pertinent here. They kept on yelling.Crucify, crucify ( σταυρου, σταυρου). Present active imperative. Go on with the crucifixion. Mar 15:13 has σταυρωσον (first aorist active imperative), do it now and be done with it. No doubt some shouted one form, some another.22 Why, what evil?
( Τ γαρ κακον;). Note this use of γαρ (explanatory and argumentative combined).23 But they were instant
( ο δε επεκειντο). Imperfect middle of επικειμα, an old verb for the rush and swirl of a tempest.With loud voices ( φωναις μεγαλαις). Instrumental case. Poor Pilate was overwhelmed by this tornado.Prevailed ( κατισχυον). Imperfect active of κατισχυω (see Mat 16:18; Luk 21:36). The tempest Pilate had invited (Luk 23:13).24 Gave sentence
( επεκρινεν). Pronounced the final sentence. The usual verb for the final decision. Only here in the N.T.25 Whom they asked for
( ον ηιτουντο). Imperfect middle, for whom they had been asking for themselves. Luke repeats that Barabbas was in prison "for insurrection and murder."To their will ( τω θεληματ αυτων). This is mob law by the judge who surrenders his own power and justice to the clamour of the crowd.26 They laid hold
( επιλαβομενο). Second aorist middle participle of the common verb επιλαμβανω. The soldiers had no scruples about taking hold of any one of themselves (middle voice). Mar 15:21; Luk 27:32 use the technical word for this process αγγαρευω, which see for discussion and also about Cyrene.Laid on him ( επεθηκαν). Κ first aorist of επιτιθημ.To bear it ( φερειν). Present infinitive, to go on bearing.27 Followed
( ηκολουθε). Imperfect active, was following. Verses Luk 23:27-32 are peculiar to Luke.Bewailed ( εκοπτοντο). Imperfect middle of κοπτω, to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. "In the Gospels there is no instance of a woman being hostile to Christ" (Plummer). Luke's Gospel is appropriately called the Gospel of Womanhood (Luk 1:39-56; Luk 2:36-38; Luk 7:11-15; Luk 7:37-50; Luk 8:1-3; Luk 10:38-42; Luk 11:27; Luk 13:11-16).Lamented ( εθρηνουν). Imperfect active of θρηνεω, old verb from θρεομα, to cry aloud, lament.28 Turning
( στραφεις). Luke is fond of this second aorist passive participle of στρεφω (Luk 7:9; Luk 7:44; Luk 7:55; Luk 10:23). If he had been still carrying the Cross, he could not have made this dramatic gesture.Weep not ( μη κλαιετε). Present active imperative with μη, Stop weeping.29 Blessed
( μακαρια). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (Luk 1:25; Luk 1:36).To the hills ( τοις βουνοις). A Cyrenaic word. In the N.T. only here and Luk 3:5. Quotation from Hos 10:8.31 In the green tree
( εν υγρω ξυλω). Green wood is hard to burn and so is used for the innocent.In the dry ( εν τω ξηρω). Dry wood kindles easily and is a symbol for the guilty. This common proverb has various applications. Here the point is that if they can put Jesus to death, being who he is, what will happen to Jerusalem when its day of judgment comes?What shall be done ( τ γενητα). Deliberative subjunctive.32 Were led
(gonto). Imperfect passive of αγÂω, were being led.Malefactors ( κακουργο). Evil ( κακον), doers (work, εργον). Old word, but in the N.T. only in this passage (Luk 23:32; Luk 23:33; Luk 23:39) and 2Ti 2:9. Luke does not call them "robbers" like Mar 15:27; Mat 27:38; Mat 27:44.To be put to death ( αναιρεθηνα). First aorist passive infinitive of αναιρεω, old verb, to take up, to take away, to kill.33 The skull
( το κρανιον). Probably because it looked like a skull. See on Mat 27:33; Mar 15:22.There they crucified him ( εκε εσταυρωσαν). There between the two robbers and on the very cross on which Barabbas, the leader of the robber band, was to have been crucified.One ( ον μεν),the other ( ον δε). Common idiom of contrast with this old demonstrative ος and μεν and δε.34 Father forgive them
( Πατερ, αφες αυτοις). Second aorist active imperative of αφιημ, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin.Cast lots ( εβαλον κληρον). Second aorist active indicative of βαλλω. See Mar 15:24; Mat 27:35. Joh 19:23. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.35 The people stood beholding
( ιστηκε). Past perfect active of ιστημ, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning.Scoffed ( εξεμυκτηριζον). Imperfect active, perhaps inchoative, began to turn up (out, εξ) at the dying Christ. The language comes from Psa 22:7.The Christ of God ( ο Χριστος του θεου). He had claimed to be just this (Luk 22:67; Luk 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mar 15:31; Mat 27:42. Luke alone gives the contemptuous use of ουτος (this fellow) and the fling in "the elect" ( ο εκλεκτος). These rulers were having their day at last.36 Mocked
( ενεπαιξαν). Even the soldiers yielded to the spell and acted like boys in their jeers. Aorist tense here and different verb also from that used of the rulers. They were not so bitter and persistent.37 If
( ε). Condition of the first class as is text in verse Luk 23:35 used by the rulers. The soldiers pick out "the king of the Jews" as the point of their sneer, the point on which Jesus was condemned. But both soldiers and rulers fail to understand that Jesus could not save himself if he was to save others.38 A superscription
( επιγραφη). Mar 15:26 has "the superscription of his accusation" Mat 27:37, "his accusation," Joh 19:19 "a title." But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (Joh 19:20).39 Railed
( εβλασφημε). Imperfect active, implying that he kept it up. His question formally calls for an affirmative answer ( ουχ), but the ridicule is in his own answer: "Save thyself and us." It was on a level with an effort to break prison. Luke alone gives this incident (Luk 23:39-43), though Mar 15:32; Mat 27:44 allude to it.40 Rebuking
( επιτιμων). From what Mark and Matthew say both robbers sneered at Jesus at first, but this one came to himself and turned on his fellow robber in a rage.Dost thou not even fear God? ( Ουδε φοβη τον θεον;). Ουδε here goes with the verb. Φοβη (second person singular present indicative middle of φοβεομα. Both of you will soon appear before God. Jesus has nothing to answer for and you have added this to your other sins.41 Nothing amiss
( ουδεν ατοπον). Nothing out of place ( α privative, τοπος, place). Old word, three times in the N.T. (Luk 23:44; Act 28:6; 2Th 3:2). This can only mean that this robber accepts the claims of Jesus to be true. He is dying for claiming to be Messiah, as he is.42 In thy kingdom
( εις την βασιλειαν σου, text of Westcott and Hort or εν τε βασιλεια σου, margin). Probably no difference in sense is to be found, for εις and εν are essentially the same preposition. He refers to the Messianic rule of Jesus and begs that Jesus will remember him. It is not clear whether he hopes for immediate blessing or only at the judgment.43 Today shalt thou be with me in Paradise
( Σημερον μετ' εμου εση εν τω παραδεισω). However crude may have been the robber's Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2Co 12:4; Rev 2:7), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting "Abraham's bosom" (Luk 16:22) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it.45 The sun's light failing
( του ηλιου εκλειποντος). Genitive absolute of the present active participle of εκλειπω, an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to "the sun was darkened" ( εσκοτισθη ο ηλιος) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, "the sun's light failing." Leave the darkness unexplained.In the midst ( μεσον). In the middle. Mar 15:38; Mat 27:51 have "in two" ( εις δυο).46 Father
( Πατερ). Jesus dies with the words of Psa 31:5 on his lips.Gave up the ghost ( εξεπνευσεν). First aorist active indicative of εκπνεω, to breathe out, to expire, old word, but in the N.T. only here and Mar 15:37; Mar 15:39. There is no special reason for retaining "ghost" in the English as both Mat 27:50 (yielded up his spirit, αφηκεν το πνευμα) and Joh 19:30 (gave up his spirit, παρεδωκεν το πνευμα) use πνευμα which is the root of εκπνεω, the verb in Mark and Luke.47 Glorified
( εδοξαζεν). Imperfect active. Began to glorify (inchoative) or kept on glorifying.48 Certainly
( οντως). Really, old adverb from the participle ον from ειμ, to be. Used also in Luk 24:34 of the resurrection of Jesus.A righteous man ( δικαιος). Mar 15:39 (Mat 27:54) which see, represents the centurion as saying θεου υιος (God's Son) which may mean to him little more than "righteous man."That came together ( συνπαραγενομενο). Double compound ( συν, together, παρα, along), that came along together.To this sight ( επ την θεωριαν ταυτην). This spectacle ( θεωριαν from θεωρεω, verse Luk 23:35).Returned ( υπεστρεφον). Imperfect active of υποστρεφω. See them slowly wending their way back to the city from this Tragedy of the Ages which they had witnessed in awe.49 Stood afar off
( ιστηκεισαν απο μακροθεν). Same verb as in verse Luk 23:35. Melancholy picture of the inner circle of the acquaintances of Jesus and the faithful band of women from Galilee.Seeing these things ( ορωσα ταυτα). And helpless either to prevent them or to understand them. They could only stand and look with blinded eyes.51 He had not consented to their counsel and deed
( ουτος ουκ ην συνκατατεθειμενος τη βουλη κα τη πραξε αυτων). This parenthesis is given by Luke alone and explains that, though a councillor ( βουλευτης, Mar 5:43) he had not agreed to the vote of the Sanhedrin. It is fairly certain that both Joseph and Nicodemus were suspected of sympathy with Jesus and so were not invited to the trial of Jesus.Was looking for ( προσεδεχετο). Imperfect middle. Mar 15:43 has the periphrastic imperfect ( ην προσδεχομενος).52 Asked for
( ηιτησατο). First aorist middle (indirect) indicative as in Mar 15:43; Mat 27:58. The middle voice shows that Joseph of Arimathea asked the body of Jesus as a personal favour.53 Took it down
( καθελων). Second aorist active participle of καθαιρεω as in Mar 15:46.Wrapped ( ενετυλιξεν), as in Mat 27:59 where Mar 15:46 has ενειλησεν (wound), which see. Joh 19:40 has "bound" ( εδησαν). See Matt. and Mark also for the linen cloth ( σινδον).Hewn in stone ( λαξευτω). From λαξευω ( λας, a stone, ξεω, to polish). In the LXX and here only in the N.T. Nowhere else so far as known. See the usual Greek verb λατομεω in Mar 15:46; Mat 27:60.Where never man had yet lain ( ου ουκ εν ουδεις ουπω κειμενος). Triple negative and periphrastic past perfect passive in sense ( κειμα), though periphrastic imperfect passive in form. Same item in Joh 19:40 who uses ην τεθειμενος (periphrastic past perfect passive in form).54 The day of the Preparation
( ημερα παρασκευης). The technical Jewish phrase for the day before the sabbath for which see discussion on Mat 27:62.Drew on ( επεφωσκεν). Imperfect active, began to dawn or give light. However, it was sundown, not sunrise when the Jewish sabbath (twenty-four-hour day) began. The confusion is to us, not to the Jews or the readers of the Greek New Testament. Luke is not speaking of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began with sunset.55 Had come with him
( ησαν συνεληλυθυια). Periphrastic past perfect active of συνερχομα.Followed after ( κατακολουθησασα). Aorist active participle of κατακολουθεω, an old verb, but in the N.T. only here and Act 16:17. It is possible that they followed after Joseph and Nicodemus so that they "beheld the tomb," ( εθεασαντο το μνημειον), and also "how his body was laid" ( ως ετεθη το σωμα αυτου). First aorist passive indicative of τιθημ. They may in fact, have witnessed the silent burial from a distance. The Syriac Sinaitic and the Syriac Curetonian give it thus: "and the women, who came with Him from Galilee went to the sepulchre in their footsteps, and saw the body when they had brought it in there." At any rate the women saw "that" and "how" the body of Jesus was laid in this new tomb of Joseph in the rocks.56 On the sabbath they rested
( το σαββατον ησυχασαν). They returned and prepared spices before the sabbath began. Then they rested all during the sabbath (accusative of extent of time, το σαββατον).1 At early dawn
( ορθρου βαθεος). Genitive of time. Literally, at deep dawn. The adjective βαθυς (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. Joh 20:1 adds "while it was yet dark." That is, when they started, for the sun was risen when they arrived (Mar 16:2).Which they had prepared ( α ητοιμασαν). Mar 16:1 notes that they bought other spices after the sabbath was over besides those which they already had (Luk 23:56).2 Rolled away
( αποκεκυλισμενον). Perfect passive participle of αποκυλιω, late verb and in the N.T. only in this context (Mar 16:3; Mat 28:2) while Joh 20:1 has ηρμενον (taken away).3 Of the Lord Jesus
( του κυριου Ιησου). The Western family of documents does not have these words and Westcott and Hort bracket them as Western non-interpolations. There are numerous instances of this shorter Western text in this chapter. For a discussion of the subject see my Introduction to the Textual Criticism of the New Testament, pp. 225-237. This precise combination (the Lord Jesus) is common in the Acts, but nowhere else in the Gospels.4 While they were perplexed thereabout
( εν τω απορεισθα αυτας περ τουτου). Luke's common Hebraistic idiom, εν with the articular infinitive (present passive απορεισθα from απορεω, to lose one's way) and the accusative of general reference.Two men ( ανδρες δυο). Men, not women. Mar 16:5 speaks of a young man ( νεανισκον) while Mat 28:5 has "an angel." We need not try to reconcile these varying accounts which agree in the main thing. The angel looked like a man and some remembered two. In verse Luk 24:23 Cleopas and his companion call them "angels."Stood by ( επεστησαν). Second aorist active indicative of εφιστημ. This common verb usually means to step up suddenly, to burst upon one.In dazzling apparel ( εν εσθητ αστραπτουση). This is the correct text. This common simplex verb occurs only twice in the N.T., here and Luk 17:24 (the Transfiguration). It has the same root as αστραπη (lightning). The "men" had the garments of "angels."5 As they were affrighted
( εμφοβων γενομενων αυτων). Genitive absolute with second aorist middle of γινομα, to become. Hence,when they became affrighted . They had utterly forgotten the prediction of Jesus that he would rise on the third day.6 He is not here, but is risen
( ουκ εστιν ωδε, αλλα ηγερθη). Another Western non-interpolation according to Westcott and Hort. The words are genuine at any rate in Mar 16:6; Mat 28:7.The third day rise again ( τη τριτη ημερα αναστηνα). See Luk 9:22; Luk 18:32; Luk 18:33 where Jesus plainly foretold this fact. And yet they had forgotten it, for it ran counter to all their ideas and hopes.9 From the tomb
( απο του μνημειου). Some documents omit these words. This word for tomb is like our "memorial" from μιμνησκω, to remind.Told ( απηγγειλαν). It was a wonderful proclamation. Luke does not separate the story of Mary Magdalene from that of the other women as John does (Joh 20:2-18).11 As idle talk
( ως ληρος). Old word for nonsense, only here in the N.T. Medical writers used it for the wild talk of those in delirium or hysteria.Disbelieved (pistoun). Imperfect active of απιστεω, old verb from απιστος, without confidence or faith in. They kept on distrusting the story of the women.12 This entire verse is a Western non-interpolation. This incident is given in complete form in Joh 18:2-10 and most of the words in this verse are there also. It is of a piece with many items in this chapter about which it is not easy to reach a final conclusion.Stooping and looking in
( παρακυψας). First aorist active participle of παρακυπτω, to stoop besides and peer into. Old verb used also in Joh 20:5; Joh 20:11; Jas 1:25; 1Pe 1:12.By themselves ( μονα). Without the body.To his home ( προς αυτον). Literally, "to himself."13 Were going
( ησαν πορευομενο). Periphrastic imperfect middle of πορευομα.Sixty stadia ( σταδιους εξηκοντα). About seven miles.14 They communed
( ωμιλουν). Imperfect active of ομιλεω, old and common verb (from ομιλος, in company with). In the N.T. only here (and verse Luk 24:15) and Act 20:11; Act 24:26. Our word homiletics is derived from this word for preaching was at first largely conversational in style and not declamatory.15 While they communed and questioned together
( εν τω ομιλειν αυτους κα συνζητειν). Same idiom as in verse Luk 24:14, which see. Note συνζητειν; each questioned the other.Jesus himself ( αυτος Ιησους). In actual person.Went with them ( συνεπορευετο αυτοις). Imperfect middle, was going along with them.16 Were holden that they should not know him
( εκρατουντο του μη επιγνωνα αυτον). Imperfect passive of κρατεω, continued being held, with the ablative case of the articular infinitive, "from recognizing him," from knowing him fully ( επι-γνωνα, ingressive aorist of επιγινωσκο). The μη is a redundant negative after the negative idea in εκρατουντο.17 That you have with another
( ους αντιβαλλετε προς αλληλους). Αντι-βαλλω is an old verb and means to throw in turn, back and forth like a ball, from one to another, a beautiful picture of conversation as a game of words. Only here in the N.T.They stood still ( εσταθησαν). First aorist passive of ιστημ, intransitive. They stopped.Looking sad ( σκυθρωπο). This is the correct text. It is an old adjective from σκυθρος, gloomy and οπς, countenance. Only here in the N.T.18 Dost thou alone sojourn?
( συ μονος παροικεισ;). Μονος is predicate adjective. "Hast thou been dwelling alone (all by thyself)?"And not know? ( κα ουκ εγνωσ;). Second aorist active indicative and difficult to put into English as the aorist often is. The verb παροικεω means to dwell beside one, then as a stranger like παροικο (Eph 2:19). In Jerusalem everybody was talking about Jesus.21 But we hoped
( ημεις δε ηλπιζομεν). Imperfect active, we were hoping. Note emphasis in ημεις (we).Redeem ( λυτρουσθα). From the bondage of Rome, no doubt.Yea and beside all this ( αλλα γε κα συν πασιν τουτοις). Particles pile up to express their emotions.Yea ( αλλα here affirmative, as in verse Luk 24:22, not adversative) at least ( γε) also ( κα) together with all these things ( συν πασιν τουτοις). Like Pelion on Ossa with them in their perplexity.Now the third day ( τριτην ταυτην ημεραν αγε). A difficult idiom for the English. "One is keeping this a third day." And he is still dead and we are still without hope.22 Amazed us
( εξεστησαν ημας). First aorist active (transitive) indicative with accusative ημας of εξιστημ. The second aorist active is intransitive.Early ( ορθρινα). A poetic and late form for ορθριος. In the N.T. only here and Rev 24:22. Predicate adjective agreeing with the women.23 Had seen
( εωρακενα). Perfect active infinitive in indirect assertion after λεγουσα. Same construction for ζηιν after λεγουσιν. But all this was too indirect and uncertain (women and angels) for Cleopas and his companion.25 Foolish men
( ανοητο). Literally without sense ( νους), not understanding. Common word.Slow of heart ( βραδεις τη καρδια). Slow in heart (locative case). Old word for one dull, slow to comprehend or to act.All that ( πασιν οις). Relative attracted from the accusative α to the case of the antecedent πασιν (dative). They could only understand part of the prophecies, not all.26 Behooved it not?
( ουχ εδει;). Was it not necessary? The very things about the death of Jesus that disturbed them so were the strongest proof that he was the Messiah of the Old Testament.27 Interpreted
( διηρμηνευσεν). First aorist active (constative aorist) indicative of διερμηνευω (Margin has the imperfect διηρμηνευεν), intensive compound ( δια) of ερμηνευω, the old verb to interpret from ερμηνευς, interpreter, and that from Hερμης, the messenger of the gods as the people of Lystra took Paul to be (Act 14:12). But what wonderful exegesis the two disciples were now hearing!Concerning himself ( περ εαυτον). Jesus found himself in the Old Testament, a thing that some modern scholars do not seem able to do.28 Made as though
( προσεποιησατο). First aorist active middle (Some MSS. have προσεποιειτο imperfect) indicative of προσποιεω, old verb to conform oneself to, to pretend. Only here in the N.T. Of course he would have gone on if the disciples had not urged him to stay.29 Constrained
( παρεβιασαντο). Strong verb παραβιαζομα, to compel by use of force (Polybius and LXX). In the N.T. only here and Act 16:15. It was here compulsion of courteous words.Is far spent ( κεκλικεν). Perfect active indicative of κλινω. The day "has turned" toward setting.30 When he had sat down
( εν τω κατακλιθηνα αυτον). Luke's common idiom as in verses Luk 24:4; Luk 24:15. Note first aorist passive infinitive (on the reclining as to him).Gave ( επεδιδου). Imperfect, inchoative idea, began to give to them, in contrast with the preceding aorist (punctiliar) participles.31 Were opened
( διηνοιχθησαν). Ingressive first aorist passive indicative of διανοιγω.Knew ( επεγνωσαν). Effective first aorist active indicative fully recognized him. Same word in verse Luk 24:16.Vanished ( αφαντος εγενετο). Became invisible or unmanifested. Αφαντος from α privative and φαινομα, to appear. Old word, only here in the N.T.32 Was not our heart burning?
( Ουχ η καρδια εμων καιομενη ην;). Periphrastic imperfect middle.Spake ( ελαλε). Imperfect active, was speaking. This common verb λαλεω is onomatopoetic, to utter a sound, λα-λα and was used of birds, children chattering, and then for conversation, for preaching, for any public speech.Opened ( διηνοιγεν). Imperfect active indicative of the same verb used of the eyes in verse Luk 24:31.33 That very hour
( αυτη τη ωρα). Locative case and common Lukan idiom, at the hour itself. They could not wait.Gathered ( ηθροισμενους). Perfect passive participle of αθροιζω, old verb from αθροος (copulative α and θροος, crowd). Only here in the N.T.34 Saying
( λεγοντας). Accusative present active participle agreeing with "the eleven and those with them" in verse Luk 24:33.Indeed ( οντως). Really, because "he has appeared to Simon" ( ωπθη Σιμων). First aorist passive indicative of οραω. This is the crucial evidence that turned the scales with the disciples and explains "indeed." Paul also mentions it (1Co 15:5).35 Rehearsed
( εξηγουντο). Imperfect middle indicative of εξηγεομα, verb to lead out, to rehearse. Our word exegesis comes from this verb. Their story was now confirmatory, not revolutionary. The women were right then after all.Of them ( αυτοις). To them, dative case. They did not recognize Jesus in his exegesis, but did in the breaking of bread. One is reminded of that saying in the Logia of Jesus: "Raise the stone and there thou shalt find me, cleave the wood and there am I."36 He himself stood
( αυτος εστη). He himself stepped and stood. Some documents do not have "Peace be unto you."37 Terrified
( πτοηθεντες). First aorist passive participle of πτοεω, old verb and in the N.T. only here and Luk 21:9 which see.Affrighted ( εμφοβο γενομενο). Late adjective from εν and φοβος (fear). Both these terms of fear are strong.Supposed ( εδοκουν). Imperfect active of δοκεω, kept on thinking so.38 Why are ye troubled?
( τ τεταραγμενο εστε;). Periphrastic perfect passive indicative of ταρασσω, old verb, to agitate, to stir up, to get excited.39 Myself
( αυτος). Jesus is patient with his proof. They were convinced before he came into the room, but that psychological shock had unnerved them all.Handle ( ψηλαφησατε). This very word is used in 1Jn 1:1 as proof of the actual human body of Jesus. It is an old verb for touching with the hand.Flesh and bones ( σαρκα κα οστεα). At least this proves that he is not just a ghost and that Jesus had a real human body against the Docetic Gnostics who denied it. But clearly we are not to understand that our resurrection bodies will have "flesh and bones." Jesus was in a transition state and had not yet been glorified. The mystery remains unsolved, but it was proof to the disciples of the identity of the Risen Christ with Jesus of Nazareth.40 Another Western non-interpolation according to Westcott and Hort. It is genuine in Joh 20:20.
41 Disbelieved for joy
( απιστουντων αυτων απο της χαρας). Genitive absolute and a quite understandable attitude. They were slowly reconvinced, but it was after all too good to be true.Anything to eat ( βρωσιμον). Only here in the N.T., though an old word from βιβρωσκω, to eat.42 A piece of broiled fish
( ιχθυος οπτου μερος). Οπτος is a verbal from οπταω, to cook, to roast, to broil. Common word, but only here in the N.T. The best old documents omit "and a honeycomb" ( κα απο μελισσιου κηριου).44 While I was yet with you
( ετ ων συν υμιν). Literally,Being yet with you . The participle ων takes the time of the principal verb.45 Opened he their mind
( διηνοιξεν αυτων τον νουν). The same verb as that in verses Luk 24:31; Luk 24:32 about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ.46 It is written
( γεγραπτα). Perfect passive indicative of γραφω, to write, the usual phrase for quoting Scripture. Jesus now finds in the Old Testament his suffering, his resurrection, and the preaching of repentance and forgiveness of sins to all nations. Note the infinitives παθειν, αναστηναι, κηρυχθηνα.47 Beginning
( αρξαμενο). Aorist middle participle of αρχω, but the nominative plural with no syntactical connection (an anacoluthon).49 Until ye be clothed
( εως ου ενδυσησθε). First aorist middle subjunctive of ενδυω or ενδυνω. It is an old verb for putting on a garment. It is here the indirect middle, put on yourselves power from on high as a garment. They are to wait till this experience comes to them. This is "the promise of the Father." It is an old metaphor in Homer, Aristophanes, Plutarch, and Paul uses it often.50 Over against Bethany
( εως προς Βηθανιαν). That is on Olivet. On this blessed spot near where he had delivered the great Eschatological Discourse he could see Bethany and Jerusalem.51 He parted from them
( διεστη απ' αυτων). Second aorist active (intransitive) indicative of διιστημ. He stood apart ( δια) and he was gone. Some manuscripts do not have the words "and was carried into heaven." But we know that Jesus was taken up into heaven on a cloud (Act 1:9).52 Worshipped him
( προσκυνησαντες αυτον). Here again we have one of Westcott and Hort's Western non-interpolations that may be genuine or not.With great joy ( μετα χαρας μεγαλης). Now that the Ascension has come they are no longer in despair. Joy becomes the note of victory as it is today. No other note can win victories for Christ. The bells rang in heaven to greet the return of Jesus there, but he set the carillon of joy to ringing on earth in human hearts in all lands and for all time.