‏ Luke 10

 Appointed ( ανεδειξεν ). First aorist active indicative of  αναδεικνυμ, an old verb, not only common, but in LXX. In the N.T. only here and Ac 1:24. Cf.  αναδειξις in Lu 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 (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 Mr 6:7 has it  δυο (vernacular idiom). B K have here  ανα δυο, a combination of the idiom in Mr 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.

 Harvest ( θερισμος ). Late word for the older  θερος, 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.

 As lambs ( ως αρνας ). Here again the same language as that in Mt 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.

 Purse ( βαλλαντιον ). Old word for money-bag, sometimes a javelin as if from  βαλλω. Only in Luke in the N.T. (10:4; 12:33; 22:35ff.). See Lu 9:3; Mr 6:7f.; Mt 10:9f. 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.

 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.

 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.

 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 Mt 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 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 ( 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.

 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.

 Is come nigh unto you ( ηγγικεν εφ' υμας ). Perfect active indicative of  εγγιζω as in Mt 3:2 of the Baptist and Mr 1:15 of Jesus. Note  εφ' υμας here.

 Into the streets thereof ( εις τας πλατειας αυτης ). Out of the inhospitable houses into the broad open streets.

 Even the dust ( κα τον κονιορτον ). Old word from  κονις, dust, and  ορνυμ, 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 ( 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 Lu 7:38, 44.

 Against you ( Hυμιν ). Fine example of the dative of disadvantage (the case of personal interest, the dative).

 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 (Mt 10:15; 11:22, 24; Lu 10:12, 14).

 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 Mt 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.

 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 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?"

 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 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).

 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 (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 ( υποτασσετα ). Present passive indicative (repetition).

 I beheld Satan fallen ( εθεωρουν τον Σαταναν πεσοντα ). Imperfect active (I was beholding) and second aorist (constative) active participle of  πιπτω (not

 fallen,  πεπτωκοτα, perfect active participle, nor

 falling,  πιπτοντα, present active participle, but

 fall,  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.

 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 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 ( 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.

 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).

 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. (2:38; 10:21; 12:12; 20:19). Mt 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 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 11:25f., 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).

 Knoweth who the Son is ( γινωσκε τις εστιν ο υιος ). Knows by experience,  γινωσκε. Here Mt 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 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 ( 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.

 Turning to the disciples ( στραφεις προς τους μαθητας ). Second aorist passive of  στρεφω 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 ( μακαριο ). 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.

 Which ye see ( α υμεις βλεπετε ). The expression of  υμεις makes "ye" very emphatic in contrast with the prophets and kings of former days.

 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 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? ( 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; 18:18, 30) and in Mt 25:46, which see.

 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 Lu 7:30 about  νομικος (lawyer). The rabbis had a formula, "What readest thou?"

 And he answering ( ο δε αποκριθεις ). 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.

 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 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 ( 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 know

 by doing what. Of course, if he kept the law

 perfectly always, he would inherit eternal life.

 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.

 Made answer ( υπολαβων ). Second aorist active participle of  υπολαμβανω (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 ( 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 Lu 12:48; Ac 16:23; Re 15:1, 6, 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.

 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 30. Passed by on the other side ( αντιπαρηλθεν ). Second aorist active indicative of  αντιπαρερχομα, a late double compound here (verses 31, 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 32 behaved precisely as the priest had done and for the same reason.

 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.

 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 Ac 19:35; 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 Lu 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho.

 On the morrow ( επ την αυριον ). Towards the morrow as in Ac 4:5. (Cf. also Ac 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.

 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.

 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.

 Now as they went on their way ( ην δε τω πορευεσθα αυτους ). Luke's favourite temporal clause again as in verse 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 Lu 19:6; Ac 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 12:1f.). It is curious that in an old cemetery at Bethany the names of Martha, Eleazar, and Simon have been found.

 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.

 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 Ro 8:26). It is a beautiful word, to take hold oneself (middle voice) at his end of the task ( αντ ) together with ( συν ) one.

 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 (Mt 6:25, 28, 31, 34. See also Lu 12:11, 22, 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.

 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.

‏ Luke 11

 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 (Mt 6:7-15) and example (Lu 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 (Lu 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 Mt 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Mt 6:11 "give" is  δος (second aorist active imperative second singular, a single act) while here Lu 11:3 "give" is  διδου (present active imperative, both from  διδωμ ) and means, "keep on giving." So in Lu 11:4 we have "For we ourselves also forgive" ( κα γαρ αυτο αφιομεν ), present active indicative of the late  ω verb  αφιω while Mt 6:12 has "as we also forgave" ( ως κα ημεις αφηκαμεν ), first aorist ( κ aorist) active of  αφιημ. So also where Mt 6:12 has "debts" ( τα οφειληματα ) Lu 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 Mt 6:13; Lu 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 Lu 22:40 in Gethsemane.

 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 me

 now. 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.

 To set before him ( ο παραθησω αυτω ).

 Which I shall place beside him. Future active of  παρατιθημ. See 9:16 for this same verb.

 And he ( κακεινος ). Emphatic.

 Shall say ( ειπη ). Still the aorist active deliberative subjunctive as in verse 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 Mt 26:10; Mr 14:6; Ga 6:17 and the singular  κοπον, Lu 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.

 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 (Ge 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Mt 15:22-28).

 Shall be opened ( ανοιγησετα ). Second future passive third singular of  ανοιγνυμ and the later  ανοιγω.

 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.

 Know how to give ( οιδατε διδονα ). See on Mt 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).

 When ( του δαιμονιου εξελθοντος ). Genitive absolute ana asyndeton between  κα εγενετο and  ελαλησεν as often in Luke (no  οτ or  κα ).

 Dumb ( κωφον ). See on Mt 9:32.

 By Beelzebub ( εν Βεεζεβουλ ). Blasphemous accusation here in Judea as in Galilee (Mr 3:22; Mt 12:24, 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.

 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 (Mt 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.

 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 Mt 12:25; Mr 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).

 Because ye say ( οτ λεγετε ). Jesus here repeats in indirect discourse (accusative and infinitive) the charge made against him in verse 15. The condition is of the first class, determined as fulfilled.

 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 (Ac 19:13).

 By the finger of God ( εν δακτυλω θεου ). In distinction from the Jewish exorcists. Mt 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 ).

 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. Mr 3:27; Mt 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.

 But when ( επαν δε ). Note  οταν in verse 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 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, 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.

 He that is not with me ( ο μη ων μετ' εμου ). This verse is just like Mt 12:30.

 And finding none ( κα μη ευρισκον ). Here Mt 12:43 has  κα ουχ ευρισκε (present active indicative instead of present active participle). Lu 11:24-26 is almost verbatim like Mt 12:43-45, which see. Instead of just "taketh" ( παραλαμβανε ) in verse 26, Matthew has "taketh with himself" ( παραλαμβανε μεθ' εαυτου ). And Luke omits: "Even so shall it be also unto this evil generation" of Mt 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 (Lu 8:2).

 As he said these things ( εν τω λεγειν αυτον ). Luke's common idiom,  εν with articular infinitive. Verses 27, 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 (Lu 1:42,  ευλογημενη ). She is fulfilling Mary's own prophecy in 1:48 ( μακαριουσιν με, shall call me happy).

 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).

 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 (Mt 12:39ff.), 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 Mt 12:41.

 With the men of this generation ( μετα των ανδρων της γενεας ταυτης ). Here Mt 12:42 has simply "with this generation," which see.

 At the preaching of Jonah ( εις το κηρυγμα Ιωνα ). Note this use of  εις as in Mt 10:41; 12:41. Luke inserts the words about the Queen of the South (31) in between the discussion of Jonah (verses 29f., 32). Both  Σολομωνος (31) and  Ιωνα (verse 32) are in the ablative case after the comparative  πλειον (more,

 something more).

 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 (Mt 5:15). Lu 11:33 is like Mt 6:22f., which see for details.

 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.

 With its bright shining ( τη αστραπη ). Instrumental case, as if by a flash of lightning the light is revealed in him. See on 10:18.

 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 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 Lu 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Mt 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, 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."

 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 (Mr 7:1-23; Mt 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.

 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 Mt 14:8. Another word for "platter" ( παροψις ) in Mt 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 Mt 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.

 Howbeit ( πλην ). See Lu 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).

 Tithe ( αποδεκατουτε ). Late verb for the more common  δεκατευω. So in Mt 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 Mt 23:23 has "anise."

 Every herb ( παν λαχανον ). General term as in Mr 4:32. Matthew has "cummin."

 Pass by ( παρερχεσθε ). Present middle indicative of  παρερχομα, common verb, to go by or beside. Mt 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 (Mt 23:34). It is plain that the terrible exposure of the scribes and Pharisees in Mt 23 in the temple was simply the culmination of previous conflicts such as this one.

 The chief seats in the synagogues ( την πρωτοκαθεδριαν εν ταις συναγωγαις ). Singular here, plural in Mt 23:6. This semi-circular bench faced the congregation. Mt 23:6 has also the chief place at feasts given by Luke also in that discourse (20:46) as well as in 14:7, a marked characteristic of the Pharisees.

 The tombs which appear not ( τα μνηνεια τα αδηλα ). These hidden graves would give ceremonial defilement for seven days (Nu 19:16). Hence they were usually whitewashed as a warning. So in Mt 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.

 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 Lu 18:32; Mt 22:6; Ac 14;5; 1Th 2:2). So Jesus proceeds to give the lawyers three woes as he had done to the Pharisees.

 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 Mt 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 Mt 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. Mt 23:4 has  κινησα, to move. A physician would understand the meaning of  προσπαυω for feeling gently a sore spot or the pulse.

 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 Ac 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 (Mt 23:31).

 The wisdom of God ( η σοφια του θεου ). In Mt 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 Lu 10:22; 15:7, 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.

 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 Mt 25:34; Joh 17:24; Eph 1:4, etc. It is a bold metaphor for the purpose of God.

 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 (Ge 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 Mt 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 (Mt 23:35 has temple,  ναου ).

 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.

 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 (Mr 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.

 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 Ac 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. Ro 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 20:45-47; Mt 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.

‏ Luke 12

 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 11:53f. In 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 Ac 21:20, but in the sense of ten thousand, as in Ac 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 Lu 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 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 Mr 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Mt 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Mt 6:2, 5, 16). The occasion was ripe here for this crisp saying. In Mt 13:33 leaven does not have an evil sense as here, which see. See Mt 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

 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 2-9 here are parallel with Mt 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.

 In the inner chambers ( εν τοις ταμειοις ). Old form  ταμιειον, a store chamber (Lu 12:24), secret room (Mt 6:6; Lu 12:3).

 Unto you my friends ( υμιν τοις φιλοις ). As opposed to the Pharisees and lawyers in 11:43, 46, 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 Mt 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 (7:40, 42; 12:4, 50; 14:14; Ac 4:14, etc.).

 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 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 Mt 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.

 Is forgotten ( εστιν επιλελησμενον ). Periphrastic perfect passive indicative of  επιλανθανομα, common verb to forget. See Mt 10:29 for a different construction.

 Numbered ( ηριθμηντα ). Perfect passive indicative. Periphrastic form in Mt 10:30 which see for details about sparrows, etc.

 Everyone who shall confess me ( πας ος αν ομολογησε εν εμο ). Just like Mt 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 Mt 10:32 has  κ'αγω (I also) as the equivalent.

 Shall be denied ( απαρνηθησετα ). First future passive of the compound verb  απαρνεομα. Here Mt 10:33 has  αρνησομα simply. Instead of "in the presence of the angels of God" ( εμπροσθεν των αγγελων του θεου ) Mt 10:33 has "before my Father who is in heaven."

 But unto him that blasphemeth against the Holy Spirit ( τω δε εις το αγιον πνευμα βλασφημησαντ ). This unpardonable sin is given by Mr 3:28f.; Mt 12:31f. immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (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."

 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 (Mt 10:19f.) and in the great discourse on the Mount of Olives at the end (Mr 13:11; Lu 21:14f.), 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).

 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.

 Bid my brother ( ειπε τω αδελφω μου ). This volunteer from the crowd draws attention to the multitude (verses 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 (De 21:17) was two-thirds to the elder, one-third to the younger.

 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 Ex 2:14. Jesus is rendering unto Caesar the things of Caesar (Lu 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 13) and occurs here only in the N.T.

 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."

 A parable unto them ( παραβολην προς αυτους ). The multitude of verses 13, 15. A short and pungent parable suggested by the covetousness of the man of verse 13.

 Brought forth plentifully ( ευφορησεν ). Late word from  ευφορος (bearing well), in medical writers and Josephus, here only in the N.T.

 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.

 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 Re 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. (Mt 3:12; 6:26; 13:30; Lu 3:17; 12:18, 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.

 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.

 Thou foolish one ( αφρων ). Fool, for lack of sense ( α privative and  φρην, sense) as in 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 (Lu 6:38; 12:11; 16:9; 23:31). The rabbis used "they" to avoid saying "God."

 Not rich toward God ( μη εις θεον πλουτων ). The only wealth that matters and that lasts. Cf. 16:9; Mt 6:19f. Some MSS. do not have this verse. Westcott and Hort bracket it.

 Unto his disciples ( προς τους μαθητας αυτου ). So Jesus turns from the crowd to the disciples (verses 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 Lu 12:22-31 corresponds to Mt 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 (22-31) is to the disciples. So the language in Lu 12:22 is precisely that in Mt 6:25. See there for  μη μεριμνατε (stop being anxious) and the deliberative subjunctive retained in the indirect question ( φαγητε, ενδυσησθε ). So verse 23 here is the same in Mt 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.

 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. Mt 6:26 has simply "the birds" ( τα πετεινα ).

 Storechamber (tameion). Not in Mt 6:26. Means secret chamber in Lu 12:3.

 Of how much more ( ποσω μαλλον ). Mt 6:26 has question,  ουχ μαλλον.

 A cubit ( πηχυν ). Mt 6:27 has  πηχυν ενα (one cubit, though  ενα is sometimes merely the indefinite article.

 Stature ( ηλικιαν ) as in Matthew, which see.

 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 27 as in Mt 6:28, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject,  τα κρινα ).

 Clothe ( αμφιαζε ). Late Greek verb in the Koine (papyri) for the older form  αμφιεννυμ (Mt 6:30). See Matthew for discussion of details. Matthew has "the grass of the field" instead of "the grass in the field" as here.

 Seek not ye ( υμεις μη ζητειτε ). Note emphatic position of "ye" ( υμεις ). Stop seeking ( μη and present imperative active). Mt 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 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.

See Mt 6:33 for this verse. Luke does not have "first" nor "his righteousness" nor "all."

 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 Lu 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 Lu 3:22. This verse has no parallel in Matthew.

 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 (Ac 2:44, 45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Ro 15:25, 26; 1Co 16:3; 2Co 8:4; 9:1)" (Plummer).

 Purses which wax not old ( βαλλαντια μη παλαιουμενα ). So already  βαλλαντιον in Lu 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 Mt 6:19 "dig through and steal."

 Destroyeth ( διαφθειρε ). Instead of "doth consume" in Mt 6:19.

 Will be ( εστα ). Last word in the sentence in Luke. Otherwise like Mt 6:21. See 1Co 7:32-34 for similar principle.

 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. 17:8; Ac 12:8.

 Burning ( καιομενο ). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Mt 25:1-13) is found here in condensed form. This verse introduces the parable of the waiting servants (Lu 12:35-40).

 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 Php 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 Lu 14:8), departing from there. See on Mt 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 ).

 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 Lu 17:7-10 with also the direct middle (verse 8) of  περισωννυω.

 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 37.

 The thief ( ο κλεπτης ). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39, 40) to illustrate the parable of the waiting servants (35-38). This same language appears in Mt 24:43f. "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 Mt 24:43-51 with Lu 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 (Mt 24:43).

 Be ye ( γινεσθε ). Present middle imperative, keep on becoming.

 Cometh ( ερχετα ). Futuristic present indicative. See Mt 24:43-51 for details in the comparison with Luke.

 Peter said ( Ειπεν δε ο Πετρος ). This whole paragraph from verse 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 13-21. Recall Mr 13:37. This interruption is somewhat like that on the Mount of Transfiguration (Lu 9:33) and is characteristic of Peter. Was it the magnificent promise in verse 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 (42-48).

 Who then ( τις αρα ). Jesus introduces this parable of the wise steward (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 Lu 9:11, by metonymy household (a body of those domestics who serve).

 Their portion of food ( το σιτομετριον ). Late word from  σιτομετρεω (Ge 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).

 Over all ( επ πασιν ). See Mt 24-47 for  επ with locative in this sense. Usually with genitive as in verse 42 and sometimes with accusative as in verse 14.

 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.

 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 Mt 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 Mt 24:51 has "with the hypocrites," the same point. The parallel with Mt 24:43-51 ends here. Mt 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 47, 48.

 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 Mt 21:35; Mr 12:3, 5). The passive voice retains here the accusative  πολλας (supply  πληγας, present in Lu 10:30). The same explanation applies to  ολιγας in verse 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.

 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 (Lu 11:53f.). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Mt 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.

 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 (Mr 10:32f.; Mt 20:22f.). 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 Lu 8:37; Ac 18:5; Php 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.

 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 (Lu 12:51-53) occur in Mt 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).

 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 15. There are similar sayings to these verses 54-59 in Mt 16:1f; 5:25f. 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 Mt 16:2, 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, Lu 12:54) due to clouds in the west, "a hot wave" ( καυσων, verse 55) due to a south wind ( νοτον ) blowing, "fair weather" ( ευδια, Mt 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.

 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.

 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 Ro 1-3.

 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 Ac 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.

 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 Lu 21:2; Mr 12:42 (the poor widow's mite) which see.

‏ Luke 13:1-21

 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 (Mt 26:50; Ac 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.

 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).

 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.

 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 2 and as the Authorized Version renders here. See 7:41; 11:4; Mt 6:12; 18:24-34.

 Except ye repent ( εαν μη μετανοησητε ). First aorist active subjunctive, immediate repentance in contrast to continued repentance,  μετανοητε in verse 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.

 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.

 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 (Mr 11:12-14; Mt 21:18f.).

 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.

 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.

 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 Mr 11:32; Ac 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.

 He was teaching ( ην διδασκων ). Periphrastic imperfect active.

 A spirit of infirmity ( πνευμα ασθενειας ). A spirit that caused the weakness ( ασθενειας, lack of strength) like a spirit of bondage (Ro 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.

 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.

 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. (Lu 13:13; Heb 12:12; Ac 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.

 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.

 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 Lu 2:7, 12, 16 the manger where the infant Jesus was placed.

 To watering ( ποτιζε ). Old verb, causative, to give to drink.

 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 Sƒtan bound ( ην εδησεν ο Σατανας ). Definite statement that her disease was due to Satan.

 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.

 He said therefore ( ελεγεν ουν ). It is not clear to what to refer "therefore," whether to the case of the woman in verse 11, the enthusiasm of the crowd in verse 17, or to something not recorded by Luke.

 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 Mr 4:30-32; Mt 13:31f. 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, 26; 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).

 Whereunto shall I liken? ( Τιν ομοιωσω; ). This question alone in Luke here as in verse 18. But the parable is precisely like that in Mt 13:33, which see for details.