Word Pictures in the New Testament - David Cox

Word Pictures in the NT [Luke: Chapter 10].
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} (\boul•tai apokalupsai\). The Son claims
the power to reveal the Father "to whomsoever he wills" (\h•i an
boul•tai\, 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 (\paredoth•\, timeless aorist passive
indicative) of all power from the Father. Let that supreme claim
stand.
10:23 {Turning to the disciples} (\strapheis pros tous
math•tas\). 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.
10:24 {Which ye see} (\ha humeis blepete\). The expression of
\humeis\ makes "ye" very emphatic in contrast with the prophets
and kings of former days.
10:25 {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 (\anest•\, 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.
http://www.ccel.org/r/robertson_at/wordpictures/htm/LU10.RWP.html (6 of 12) [28/08/2004 09:05:34 a.m.]