Word Pictures in the New Testament - David Cox

Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox

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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.]

Word Pictures in the NT [Luke: Chapter 10]. (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 poi•sas z••n ai•niou kl•ronom•s•;\). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" (\poi•sas\). The form of his question shows a wrong idea as to how to get it. {Eternal life} (\z••n ai•nion\) is endless life as in John's Gospel (Joh 16:9; 18:18,30) and in Mt 25:46, which see. 10:26 {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 on ¯Lu 7:30 about \nomikos\ (lawyer). The rabbis had a formula, "What readest thou?" 10:27 {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. 10:28 {Thou hast answered right} (\orth•s apekrith•s\). 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 z•s•i\). 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. 10:29 {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 http://www.ccel.org/r/robertson_at/wordpictures/htm/LU10.RWP.html (7 of 12) [28/08/2004 09:05:34 a.m.]

<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Luke: Chapter 10].<br />

(quoted by Jesus from De 6:16 <strong>in</strong> Mt 4:7; Lu 4:12 aga<strong>in</strong>st<br />

Satan). Here and 1Co 10:9. The spirit of this lawyer was evil.<br />

He wanted to entrap Jesus if possible. {What shall I do to<br />

<strong>in</strong>herit eternal life?} (\Ti poi•sas z••n ai•niou kl•ronom•s•;\).<br />

Literally, "By do<strong>in</strong>g what shall I <strong>in</strong>herit eternal life?" Note <strong>the</strong><br />

emphasis on "do<strong>in</strong>g" (\poi•sas\). The form of his question shows a<br />

wrong idea as to how to get it. {Eternal life} (\z••n ai•nion\)<br />

is endless life as <strong>in</strong> John's Gospel (Joh 16:9; 18:18,30) and <strong>in</strong><br />

Mt 25:46, which see.<br />

10:26 {How readest thou?} (\p•s anag<strong>in</strong>•skeis;\). As a lawyer it<br />

was his bus<strong>in</strong>ess to know <strong>the</strong> facts <strong>in</strong> <strong>the</strong> law and <strong>the</strong> proper<br />

<strong>in</strong>terpretation of <strong>the</strong> law. See on ¯Lu 7:30 about \nomikos\<br />

(lawyer). The rabbis had a formula, "What readest thou?"<br />

10:27 {And he answer<strong>in</strong>g} (\ho de apokri<strong>the</strong>is\). First aorist<br />

participle, no longer passive <strong>in</strong> idea. The lawyer's answer is<br />

first from <strong>the</strong> _Shema_ (De 6:3; 11:13) which was written on <strong>the</strong><br />

phylacteries. The second part is from Le 19:18 and shows that<br />

<strong>the</strong> lawyer knew <strong>the</strong> law. At a later time Jesus himself <strong>in</strong> <strong>the</strong><br />

temple gives a like summary of <strong>the</strong> law to a lawyer (Mr 12:28-34;<br />

Mt 22:34-40) who wanted to catch Jesus by his question. There is<br />

no difficulty <strong>in</strong> <strong>the</strong> two <strong>in</strong>cidents. God is to be loved with all<br />

of man's four powers (heart, soul, strength, m<strong>in</strong>d) here as <strong>in</strong> Mr<br />

12:30.<br />

10:28 {Thou hast answered right} (\orth•s apekrith•s\). First<br />

aorist passive <strong>in</strong>dicative second s<strong>in</strong>gular with <strong>the</strong> adverb<br />

\orth•s\. The answer was correct so far as <strong>the</strong> words went. In Mr<br />

12:34 Jesus commends <strong>the</strong> scribe for agree<strong>in</strong>g to his<br />

<strong>in</strong>terpretation of <strong>the</strong> first and <strong>the</strong> second commandments. That<br />

scribe was "not far from <strong>the</strong> k<strong>in</strong>gdom of God," but this lawyer was<br />

"tempt<strong>in</strong>g" Jesus. {Do this and thou shalt live} (\touto poiei kai<br />

z•s•i\). Present imperative (keep on do<strong>in</strong>g this forever) and <strong>the</strong><br />

future <strong>in</strong>dicative middle as a natural result. There was only one<br />

trouble with <strong>the</strong> lawyer's answer. No one ever did or ever can<br />

"do" what <strong>the</strong> law lays down towards God and man always. To slip<br />

once is to fail. So Jesus put <strong>the</strong> problem squarely up to <strong>the</strong><br />

lawyer who wanted to know {by do<strong>in</strong>g what}. Of course, if he kept<br />

<strong>the</strong> law {perfectly always}, he would <strong>in</strong>herit eternal life.<br />

10:29 {Desir<strong>in</strong>g to justify himself} (\<strong>the</strong>l•n dikai•sai heauton\).<br />

The lawyer saw at once that he had convicted himself of ask<strong>in</strong>g a<br />

question that he already knew. In his embarrassment he asks<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/LU10.RWP.html (7 of 12) [28/08/2004 09:05:34 a.m.]

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