02200
02201
 \\Sink into your ears\\ (\\Thesthe humeis eis ta “ta hum“n\\). Second
 aorist imperative middle of \\tithˆmi\\, 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
 # Mr 9:31; Mt 17:22
 about the Son of man only without mention of death and
 resurrection as there, which see for discussion.

02202
 \\It was concealed from them\\ (\\ˆn parakekalummenon ap' aut“n\\).
 Periphrastic past perfect of \\parakalupt“\\, 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\\ (\\hina mˆ aisth“ntai auto\\).
 Second aorist middle subjunctive of the common verb \\aisthanomai\\
 used with \\hina mˆ\\, negative purpose. This explanation at least
 relieves the disciples to some extent of full responsibility for
 their ignorance about the death of Jesus as
 # Mr 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.

02203
 \\A reasoning\\ (\\dialogismos\\). A dispute. The word is from
 \\dialogizomai\\, the verb used in
 # Mr 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
 # Mt 18:1
 states that they came to Jesus to settle it. \\Which of them should\\
 \\be greatest\\ (\\to tis an eiˆ meiz“n aut“n\\). Note the article with
 the indirect question, the clause being in the accusative of
 general reference. The optative with \\an\\ is here because it was so
 in the direct question (potential optative with \\an\\ 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
 # Mt 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
 # Mr 10:35; Mt 20:20
 It is a sad spectacle.

02204
 \\Took a little child\\ (\\epilabomenos paidion\\). Second aorist middle
 participle of the common verb \\epilamban“\\. Strictly, Taking a
 little child to himself (indirect middle).
 # Mr 9:36
 has merely the active \\lab“n\\ of the simple verb \\lamban“\\. Set him
 by his side (\\estˆsen auto par' heaut“i\\). "In his arms"
 # Mr 9:36
 has it, "in the midst of them"
 # Mt 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.

02205
 \\This little child\\ (\\touto to paidion\\). As Jesus spoke he probably
 had his hand upon the head of the child.
 # Mt 18:5
 has "one such little child." The honoured disciple, Jesus holds,
 is the one who welcomes little children "in my name" (\\epi t“i\\
 \\onomati mou\\), 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\\ (\\ho gar mikroteros en\\
 \\pasin humin huparch“n\\). Note the use of \\huparch“\\ as in
 # 8:41; 23:50
 The comparative \\mikroteros\\ is in accord with the _Koin‚_ idiom
 where the superlative is vanishing (nearly gone in modern Greek).
 But \\great\\ (\\megas\\) is positive and very strong. This saying
 peculiar to Luke here.

02206
 \\And John answered\\ (\\apokritheis de I“anˆs\\). As if John wanted to
 change the subject after the embarrassment of the rebuke for
 their dispute concerning greatness
 # Lu 9:46-48
 \\Master\\ (\\epistata\\). Only in Luke in the N.T. as already four times
 # 5:5; 8:24,45; 9:33
 \\We forbade him\\ (\\ek“luomen auton\\). Conative imperfect as in
 # Mr 9:38
 We tried to hinder him. \\Because he followeth not with us\\ (\\hoti\\
 \\ouk akolouthei meth hˆm“n\\). Present tense preserved for vividness
 where Mark has imperfect \\ˆkolouthei\\. Note also here "with us"
 (\\meth' hˆm“n\\) where Mark has associative instrumental \\hˆmin\\. 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.

02207
 \\"Against you is for you"\\ (\\kath' h–m“n huper h–m“n\\).
 # Mr 9:40
 has "against us is for us" (\\hˆm“n ... hˆm“n\\). The _Koin‚_ Greek
 \\ˆ\\ and \\–\\ 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
 # Lu 11:23
 : "He that is not with me is against me." The prohibition here as
 in
 # Mr 9:39
 is general: "Stop hindering him" (\\mˆ k“luete, mˆ\\ and the present
 imperative, not \\mˆ\\ and the aorist subjunctive). The lesson of
 toleration in methods of work for Christ is needed today.

02208
 \\When the days were well-nigh come\\ (\\en t“i sumplˆrousthai tas\\
 \\hˆmeras\\). Luke's common idiom \\en\\ with the articular infinitive,
 "in the being fulfilled as to the days." This common compound
 occurs in the N.T. only here and
 # Lu 8:23; Ac 2:1
 The language here makes it plain that Jesus was fully conscious
 of the time of his death as near as already stated
 # Lu 9:22,27,31
 \\That he should be received up\\ (\\tˆs analˆmpse“s autou\\). Literally,
 "of his taking up." It is an old word (from Hippocrates on), but
 here alone in the N.T. It is derived from \\analamban“\\ (the verb
 used of the Ascension,
 # Ac 1:2,11,22; 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
 # 9:31
 and later in
 # Lu 12:49
 \\He steadfastly set his face\\ (\\autos to pros“pon estˆrisen\\). Note
 emphatic \\autos\\, \\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
 # Mr 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 \\stˆriz“\\ (from \\stˆrigx\\, a support), to set fast, to fix. \\To\\
 \\go to Jerusalem\\ (\\tou poreuesthai eis Ierousalˆm\\). Genitive
 infinitive of purpose. Luke three times mentions Christ making
 his way to Jerusalem
 # 9:51; 13:22; 17:11
 and John mentions three journeys to Jerusalem during the later
 ministry
 # Joh 7:10; 11:17; 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.

02209
 \\Sent messengers\\ (\\apesteilen aggelous\\). 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\\ (\\h“s\\
 \\hetoimasai aut“i\\). \\H“s\\ is correct here, not \\h“ste\\. The only
 examples of the final use of \\h“s\\ with the infinitive in the N.T.
 are this one and
 # Heb 7:9
 (absolute use). In
 # Acts 20:24
 Westcott and Hort read \\h“s telei“s“\\ and put \\h“s telei“sai\\ in the
 margin (Robertson, _Grammar_, p. 1091).

02210
 \\And they did not receive him\\ (\\kai ouk edexanto auton\\).
 Adversative use of \\kai\\ = But. \\Because his face was going to\\
 \\Jerusalem\\ (\\hoti to pros“pon autou ˆn poreuomenon eis Ierousalˆm\\).
 Periphrastic imperfect middle. It was reason enough to the
 churlish Samaritans.

02211
 \\Saw this\\ (\\idontes\\). Second aorist active participle of \\hora“\\. Saw
 the messengers returning. \\We bid\\ (\\theleis eip“men\\). Deliberative
 subjunctive \\eip“men\\ after \\theleis\\ without \\hina\\, 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 (\\katabˆnai, anal“sai\\, the first
 ingressive, the second effective).

02212
 \\But he turned\\ (\\strapheis de\\). Second aorist passive participle of
 \\streph“\\, common verb, to turn round. Dramatic act. Some ancient
 MSS. have here: \\Ye know not what manner of spirit ye are of\\ (\\ouk\\
 \\oidate poiou pneumatos este\\). 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\\ (\\Ho gar huios tou anthr“pou ouk\\
 \\ˆlthen psuchas anthr“p“n apolesai alla s“sai\\), a saying reminding
 us of
 # Mt 5:17; Lu 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.

02213
02214
 \\A certain man\\ (\\tis\\).
 # Mt 8:19
 calls him "a scribe."
 # Lu 9:57-60; Mt 8:19-22
 but not in Mark and so from Q or the Logia. \\Wherever you go\\
 (\\hopou ean aperchˆi\\) is the present middle subjunctive with the
 indefinite relative adverb \\ean\\, common Greek idiom. See on
 Matthew for "holes," "nests," "Son of man." The idiom "where to
 lay his head" (\\pou tˆn kephalˆn klinˆi\\) 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.

02215
02216
 \\And he said unto another\\ (\\eipen de pros heteron\\).
 # Mt 8:21
 omits Christ's "Follow me" (\\akolouthei moi\\) 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\\ (\\pr“ton\\). 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
 # Ge 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.

02217
 \\Leave the dead to bury their own dead\\ (\\aphes tous nekrous thapsai\\
 \\tous heaut“n nekrous\\). This paradox occurs so in
 # Mt 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 5:28,29
 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\\ (\\su de apelth“n diaggelle tˆn\\
 \\basileian tou theou\\). The scribe's duty is put sharply (\\But do\\
 \\thou, su de\\). 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.

02218
 \\And another also said\\ (\\eipen de kai heteros\\). 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.
 \\Heteros\\ does not here mean one of a "different" sort as is
 sometimes true of this pronoun, but merely another like \\allos\\
 (Robertson, _Grammar_, p. 749). \\But first\\ (\\pr“ton de\\). He also
 had something that was to come "first." \\To bid farewell to them\\
 \\that are at my house\\ (\\apotaxasthai tois eis ton oikon mou\\). In
 itself that was a good thing to do. This first aorist middle
 infinitive is from \\apotass“\\, 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
 # Ac 18:18
 of Paul taking leave of the believers in Corinth. See also
 # Mr 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.

02219
 \\Having put his hand to the plough\\ (\\epibal“n tˆn cheira ep'\\
 \\arotron\\). Second aorist active participle of \\epiball“\\, an old and
 common verb, to place upon. Note repetition of preposition \\epi\\
 before \\arotron\\ (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\\ (\\kai blep“n eis\\
 \\ta opis“\\). Looking to the things behind. To do that is fatal as
 any ploughman knows. The call to turn back is often urgent. \\Fit\\
 (\\euthetos\\). From \\eu\\ and \\tithˆmi\\=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).

02220
 \\Appointed\\ (\\anedeixen\\). First aorist active indicative of
 \\anadeiknumi\\, an old verb, not only common, but in LXX. In the
 N.T. only here and
 # Ac 1:24
 Cf. \\anadeixis\\ in
 # Lu 1:80
 To show forth, display, proclaim, appoint. \\Seventy others\\
 (\\heterous hebdomˆkonta kai\\). The "also" (\\kai\\) and the "others"
 point back to the mission of the Twelve in Galilee
 # 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\\ (\\ana duo\\).
 For companionship as with the Twelve though
 # Mr 6:7
 has it \\duo\\ (vernacular idiom). B K have here \\ana duo\\, a
 combination of the idiom in
 # Mr 6:7
 and that here. \\He himself was about to come\\ (\\ˆmellen autos\\
 \\erchesthai\\). Imperfect of \\mell“\\ with present infinitive and note
 \\autos\\. 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.

02221
 \\Harvest\\ (\\therismos\\). Late word for the older \\theros\\, summer,
 harvest. The language in this verse is verbatim what we have in
 # Mt 9:37,38
 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.

02222
 \\As lambs\\ (\\h“s arnas\\). Here again the same language as that in
 # Mt 10:16
 except that there "sheep" (\\probata\\) appears instead of "lambs."
 Pathetic picture of the risks of missionaries for Christ. They
 take their life in their hands.

02223
 \\Purse\\ (\\ballantion\\). Old word for money-bag, sometimes a javelin
 as if from \\ball“\\. Only in Luke in the N.T.
 # 10:4; 12:33; 22:35
 See
 # Lu 9:3; Mr 6:7; Mt 10:9
 for the other similar items. \\Salute no man on the way\\ (\\mˆdena\\
 \\kata tˆn hodon aspasˆsthe\\). First aorist (ingressive) middle
 subjunctive with \\mˆdena\\. 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.

02224
 \\First say\\ (\\pr“ton legete\\). Say first. The adverb \\pr“ton\\ can be
 construed with "enter" (\\eiselthˆte\\), but probably with \\legete\\ is
 right. The word spoken is the usual oriental salutation.

02225
 \\A son of peace\\ (\\huios eirˆnˆs\\). A Hebraism, though some examples
 occur in the vernacular _Koin‚_ papyri. It means one inclined to
 peace, describing the head of the household. \\Shall rest\\
 (\\epanapaˆsetai\\). Second future passive of \\epanapau“\\, a late
 double compound (\\epi, ana\\) of the common verb \\pau“\\. \\It shall turn\\
 \\to you again\\ (\\eph' humƒs anakampsei\\). Common verb \\anakampt“\\, to
 bend back, return. The peace in that case will bend back with
 blessing upon the one who spoke it.

02226
 \\In that same house\\ (\\en autˆi tˆi oikiƒi\\). Literally, in the house
 itself, not "in the same house" (\\en tˆi autˆi oikiƒi\\), a
 different construction. A free rendering of the common Lukan
 idiom is, "in that very house." \\Eating\\ (\\esthontes\\). An old poetic
 verb \\esth“\\ for \\esthi“\\ that survives in late Greek. \\Such things as\\
 \\they give\\ (\\ta par' aut“n\\). "The things from them." \\For the\\
 \\labourer is worthy of his hire\\ (\\axios gar ho ergatˆs tou misthou\\
 \\autou\\). In
 # Mt 10:10
 we have \\tˆs trophˆs autou\\ (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
 # De 25:4
 as scripture and get this quotation either from
 # Lu 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\\ (\\mˆ metabainete ex oikias eis oikian\\). As a
 habit, \\mˆ\\ and the present imperative, and so avoid waste of time
 with such rounds of invitations as would come.

02227
 \\Such things as are set before you\\ (\\ta paratithemena humin\\). 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.

02228
 \\Is come nigh unto you\\ (\\ˆggiken eph' humƒs\\). Perfect active
 indicative of \\eggiz“\\ as in
 # Mt 3:2
 of the Baptist and
 # Mr 1:15
 of Jesus. Note \\eph' humƒs\\ here.

02229
 \\Into the streets thereof\\ (\\eis tas plateias autˆs\\). Out of the
 inhospitable houses into the broad open streets.

02230
 \\Even the dust\\ (\\kai ton koniorton\\). Old word from \\konis\\, dust, and
 \\ornumi\\, to stir up. We have seen it already in
 # Mt 10:14; Lu 9:5
 Dust is a plague in the east. Shake off even that. \\Cleaveth\\
 (\\kollˆthenta\\). First aorist passive participle of \\kolla“\\, to
 cling as dust and mud do to shoes. Hence the orientals took off
 the sandals on entering a house. \\We wipe off\\ (\\apomassometha\\).
 Middle voice of an old verb \\apomass“\\, to rub off with the hands.
 Nowhere else in the N.T. But \\ekmass“\\, occurs in
 # Lu 7:38,44
 \\Against you\\ (\\Humin\\). Fine example of the dative of disadvantage
 (the case of personal interest, the dative).

02231
 \\More tolerable\\ (\\anektoteron\\). Comparative of the verbal adjective
 \\anektos\\ from \\anechomai\\. An old adjective, but only the
 comparative in the N.T. and in this phrase
 # Mt 10:15; 11:22,24; Lu 10:12,14

02232
 \\Would have repented\\ (\\an metenoˆsan\\). Conclusion (apodosis) of
 second-class condition, determined as unfulfilled. \\Long ago\\
 (\\palai\\). Implies a considerable ministry in these cities of which
 we are not told. Chorazin not mentioned save here and
 # Mt 11:21
 Perhaps \\Karƒzeh\\ near Tell Hum (Capernaum). \\Sitting in sackcloth\\
 \\and ashes\\ (\\en sakk“i kai spodoi kathˆmenoi\\). Pictorial and
 graphic. The \\sakkos\\ (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.

02233
02234
 \\Shalt thou be exalted?\\ (\\mˆ hups“thˆsˆi;\\). \\Mˆ\\ expects the answer
 No. The verb is future passive indicative second singular of
 \\hupso“\\, to lift up, a late verb from \\hupsos\\, height. It is used
 by Jesus of the Cross
 # Joh 12:32
 \\Unto Hades\\ (\\he“s Haidou\\).
 See note on "Mt 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
 # 4:28
 sqq.) Nazareth?"

02235
 \\Rejecteth him that sent me\\ (\\athetei ton aposteilanta me\\). 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 (\\a\\ privative and \\thete“\\, from \\tithˆmi\\) the mission
 and message of these messengers of Christ. See this verb used in
 # 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

02236
 \\Returned with joy\\ (\\hupestrepsan meta charas\\). They had profited
 by the directions of Jesus. Joy overflows their faces and their
 words. \\Even the demons\\ (\\kai ta daimonia\\). This was a real test.
 The Twelve had been expressly endowed with this power when they
 were sent out
 # Lu 9:1
 but the Seventy were only told to heal the sick
 # 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\\ (\\hupotassetai\\). Present passive
 indicative (repetition).

02237
 \\I beheld Satan fallen\\ (\\ethe“roun ton Satanƒn pesonta\\). Imperfect
 active (I was beholding) and second aorist (constative) active
 participle of \\pipt“\\ (not \\fallen\\, \\pept“kota\\, perfect active
 participle, nor \\falling\\, \\piptonta\\, present active participle, but
 \\fall\\, \\pesonta\\). 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.

02238
 \\And over all the power of the enemy\\ (\\kai epi pƒsan tˆn dunamin\\
 \\tou echthrou\\). This is the heart of "the authority" (\\tˆn\\
 \\exousian\\) 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
 # Mr 16:18
 (the Appendix) and exemplified in Paul's case in Malta
 # Ac 28:3-5
 But protection from physical harm is not the main point in this
 struggle with Satan "the enemy"
 # Mt 13:25; Ro 16:20; 1Pe 5:8
 \\Nothing shall in any wise hurt you\\ (\\ouden humƒs ou mˆ adikˆsei\\).
 Text has future active indicative, while some MSS. read \\adikˆsˆi\\,
 aorist active subjunctive of \\adike“\\, common verb from \\adikos\\
 (\\a\\ privative and \\dikos\\), 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.

02239
 \\Are written\\ (\\engegraptai\\). Perfect passive indicative, state of
 completion, stand written, enrolled or engraved, from \\engraph“\\,
 common verb. "As citizens possessing the full privileges of the
 commonwealth" (Plummer).

02240
 \\In that same hour\\ (\\en autˆi tˆi h“rƒi\\). Literally, "at the hour
 itself," almost a demonstrative use of \\autos\\ (Robertson,
 _Grammar_, p. 686) and in Luke alone in the N.T.
 # 2:38; 10:21; 12:12; 20:19
 # Mt 11:25
 uses the demonstrative here, "at that time" (\\en ekein“i t“i\\
 \\kair“i\\). \\Rejoiced in the Holy Spirit\\ (\\ˆgalliasato t“i pneumati\\
 \\t“i hagi“i\\). First aorist middle of the late verb \\agallia“\\ for
 \\agall“\\, to exult. Always in the middle in the N.T. save
 # Lu 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
 # Mt 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).

02241
 \\Knoweth who the Son is\\ (\\gin“skei tis estin ho huios\\). Knows by
 experience, \\gin“skei\\. Here
 # Mt 11:27
 has \\epigin“skei\\ (fully knows) and simply \\ton huion\\ (the Son)
 instead of the "who" (\\tis\\) clause. So also in "who the Father is"
 (\\tis estin ho pater\\). 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
 # Joh 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
 # Mt 11:27
 by the use of \\willeth to reveal him\\ (\\boulˆtai apokalupsai\\). The
 Son claims the power to reveal the Father "to whomsoever he
 wills" (\\h“i an boulˆtai\\, indefinite relative and present
 subjunctive of \\boulomai\\, 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 (\\paredothˆ\\, timeless aorist
 passive indicative) of all power from the Father. Let that
 supreme claim stand.

02242
 \\Turning to the disciples\\ (\\strapheis pros tous mathˆtas\\). Second
 aorist passive of \\streph“\\ as in
 # 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\\ (\\makarioi\\). A beatitude,
 the same adjective as in
 # Mt 5:3-11
 A beatitude of privilege very much like that in
 # Mt 5:13-16
 Jesus often repeated his sayings.

02243
 \\Which ye see\\ (\\ha humeis blepete\\). The expression of \\humeis\\ makes
 "ye" very emphatic in contrast with the prophets and kings of
 former days.

02244
 \\And tempted him\\ (\\ekpeiraz“n auton\\). Present active participle,
 conative idea, trying to tempt him. There is no "and" in the
 Greek. He "stood up (\\anestˆ\\, ingressive second aorist active)
 trying to tempt him." \\Peiraz“\\ is a late form of \\peira“\\ and
 \\ekpeiraz“\\ apparently only in the LXX, and N.T. (quoted by Jesus
 from
 # De 6:16
 in
 # Mt 4:7; Lu 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?\\ (\\Ti poiˆsas\\
 \\z“ˆn ai“niou klˆronomˆs“;\\). Literally, "By doing what shall I
 inherit eternal life?" Note the emphasis on "doing" (\\poiˆsas\\).
 The form of his question shows a wrong idea as to how to get it.
 \\Eternal life\\ (\\z“ˆn ai“nion\\) is endless life as in John's Gospel
 # Joh 16:9; 18:18,30
 and in
 # Mt 25:46
 which see.

02245
 \\How readest thou?\\ (\\p“s anagin“skeis;\\). As a lawyer it was his
 business to know the facts in the law and the proper
 interpretation of the law.
 See note on "Lu 7:30"
  about \\nomikos\\ (lawyer). The rabbis had a formula, "What readest
 thou?"

02246
 \\And he answering\\ (\\ho de apokritheis\\). First aorist participle, no
 longer passive in idea. The lawyer's answer is first from the
 _Shema_
 # De 6:3; 11:13
 which was written on the phylacteries. The second part is from
 # Le 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
 # Mr 12:28-34; Mt 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
 # Mr 12:30

02247
 \\Thou hast answered right\\ (\\orth“s apekrithˆs\\). First aorist
 passive indicative second singular with the adverb \\orth“s\\. The
 answer was correct so far as the words went. In
 # Mr 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\\ (\\touto poiei kai zˆsˆi\\). 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
 know \\by doing what\\. Of course, if he kept the law \\perfectly\\
 \\always\\, he would inherit eternal life.

02248
 \\Desiring to justify himself\\ (\\thel“n dikai“sai heauton\\). 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?\\ (\\kai tis estin mou plˆsion;\\). 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 \\plˆsion\\ here is an
 adverb (neuter of the adjective \\plˆsios\\) meaning \\ho plˆsion “n\\
 (the one who is near), but \\“n\\ was usually not expressed and the
 adverb is here used as if a substantive.

02249
 \\Made answer\\ (\\hupolab“n\\). Second aorist active participle of
 \\hupolamban“\\ (see
 # 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\\ (\\katebainen\\). Imperfect active describing the journey.
 \\Fell among robbers\\ (\\lˆistais periepesen\\). Second aorist
 ingressive active indicative of \\peripipt“\\, old verb with
 associative instrumental case, to fall among and to be
 encompassed by (\\peri\\, 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\\ (\\ekdusantes\\). Of his clothing as well
 as of his money, the meanest sort of robbers. \\Beat him\\ (\\plˆgas\\
 \\epithentes\\). Second aorist active participle of \\epitithˆmi\\, a
 common verb. Literally, "placing strokes or blows" (\\plˆgas\\,
 plagues) upon him. See
 # Lu 12:48; Ac 16:23; Re 15:1,6,8
 for "plagues." \\Half-dead\\ (\\hˆmithanˆ\\). Late word from \\hˆmi\\, half,
 and \\thnˆsk“\\, to die. Only here in the N.T. Vivid picture of the
 robbery.