Comentarios bíblicos

CHAPTER 10

Luke 10:1. ἑβδομήκοντα] B D M, 42, Syr.cur. Perss. Arm. Vulg. Cant. Verc. Colb. For. Rd. Sax. and many Fathers add δύο here, and most of them likewise at Luke 10:17; Lachmann has adopted the latter in brackets. Supposed to be a more exact fixing of the number in accordance with the relation (12 times 6).

Luke 10:2. Instead of the first οὖν, Lachm. Tisch. have δέ; see on Luke 6:9.

Luke 10:3. ἐγώ] is wanting in A B א, min. Arm. Vulg. ms. codd. of It. Lachm. Tisch. It is from Matthew 10:16.

Luke 10:5. εἰσέρχησθε] Here and at Luke 10:10 εἰσέλθητε must be read, on preponderating evidence. Approved by Griesb., adopted by Lachm. and Tisch. If it were not original, but an alteration, εἰσέρχησθε at Luke 10:8 would not have been acquiesced in.

Luke 10:6 f. Lachm. and Tisch. have rightly deleted μέν after ἐάν, the article before υἱός, and ἐστί, Luke 10:7.

Luke 10:8. δʼ ἄν] Lachm. Tisch. have ἄν, according to evidence not preponderating; and how easily the δʼ, that might be dispensed with, would drop away, since already the connecting particle was found in καί!

Luke 10:11. After ὑμῶν Griesb. has added εἰς τοὺς πόδας ἡμῶν, in accordance with decisive authorities, among which, however, B D R א, min. Sax. It want ἡμῶν, which therefore Lachm. and Tisch. have not adopted with the rest. But it was just this word ἡμῶν that occasioned the omission of the words in question, because the transcriber passed on immediately from ὑμῶν to ἡμῶν. Hence the reading of Griesbach is to be maintained in its integrity.

After ἤγγικεν, Elz. Scholz have ἐφʼ ὑμᾶς, in opposition to authorities so important that it can only appear as a repetition from Luke 10:9.

Luke 10:12. After λέγω Elz. [Tisch. 8 also] has δέ (Lachm. in brackets), opposed to very important evidence. A connective addition.

Luke 10:13. ἐγένοντο] B D L א, min. have ἐγενήθησαν. So Lachm. and Tisch. The Recepta is from Matthew 11:21.

καθήμεναι] Lachm. and Tisch. have καθήμενοι, in accordance with decisive evidence. The Recepta is a grammatical alteration.

Luke 10:15. ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα] Lachm. Tisch. have μὴ ἕως οὐρανοῦ ὑψωθήσῃ, in accordance with B D L Ξ א, Syr.cur. Aeth. Copt. It. To be rejected as at Matthew 11:24.

Luke 10:19. δίδωμι] Tisch. Has δέδωκα, following B C* L X א, vss. Or. Caes. Bas. Cyr. Epiph. Chrys. Rightly; the present tense more readily occurred to the transcribers.

ἀδικήσῃ] Lachm. and Tisch. have ἀδικήσει, on authority so important that ἀδικήσῃ must be regarded as a grammatical alteration.

Luke 10:20. After χαίρ. δέ Elz. has μᾶλλον, in opposition to largely preponderating evidence. An addition for toning down the expression.

Instead of ἐγράφη Tisch. has ἐγγέγραπται, following B L X א, 1, 33, Eus. Bas. Cyr. [Tisch. 8 has ἐνγέγραπται, following א B], But the compound, as well as the perfect tense, looks like a more precise definition of the original ἐγράφη.

Luke 10:21. After πνεύματι B C D K L X Ξ Π א, min. vss. (even Vulg. It.) have τῷ ἁγίῳ. Adopted by Lachm. and Tisch. A pious addition; the transcribers would hardly have omitted the adjective, especially as in Luke 10:20 τὰ πνεύματα had just gone before in an entirely different sense.

Luke 10:22 is introduced in Elz. Scholz, Lachm. [Tisch. 8] by καὶ στραφείς πρὸς τοὺς μαθητὰς εἶπε. The words are to be retained, in opposition to Griesb. and Tisch. [Tisch. 8 has the words]; they are wanting in B D L M Ξ א, min. vss. (even Vulg. codd. of It.) Ir., but they were omitted partly in accordance with Matthew, partly because, on account of Luke 10:23, they seemed inappropriate in this place. If they had been adopted out of Luke 10:23, κατʼ ἰδίαν also, which in Luke 10:23 is omitted only by D, vss., would have been taken up with them, and the words would be wanting in Luke 10:23 in one set of the authorities.

Luke 10:27. Lachm. and Tisch. have, indeed, ἐξ ὅλης τ. καρδίας σ., but then ἐν ὅλῃ τ. ψυχῇ σ. κ. ἐν ὅλῃ τ. ἰσχύϊ σ. κ. ἐν ὅλῃ τ. διανοίᾳ σ., on evidence so important that the Recepta, which throughout reads ἐκ, must be traced to the LXX. D, min. It. have throughout ἐν, from Matthew 22:37.

Luke 10:29. δικαιοῦν] Lachm. Tisch. have δικαιῶσαι, on decisive evidence.

Luke 10:30. τυγχάνοντα] deleted by Lachm. and Tisch., in accordance with B D L Ξ א, min. Copt. Arm. Vulg. It. It was altogether superfluous, and was therefore passed over; there was no motive for adding it.

For a similar reason γενόμενος, Luke 10:32, is to be maintained, in opposito Tisch. [Tisch.synops. indeed omits it, but Tisch. 8 has restored it].

Luke 10:33. αὐτόν] is wanting in B C L Ξ א, 1, 33, 254, Verc. Vind. Colb. Rd. Bracketed by Lachm., deleted by Tisch. Rightly. It is from Luke 10:31.

Luke 10:35. ἐξελθών] is wanting in B D L X Ξ א, min. Syr. Arr. Perss. Aeth. Copt. Vulg. It. Chrys. Condemned by Griesb. and Schulz (by the latter as “vox molestissima”), deleted by Lachm. and Tisch. To be maintained. The similar ἐκβαλών which follows occasioned the omission of the word, which, besides, appeared cumbrous.

Luke 10:36. οὖν] bracketed by Lachm., deleted by Tisch., in accordance with B L Ξ א, min. vss. A connective addition. The arrangement πλησίον δοκεῖ σοι (Elz. Lachm. have δοκ. σ. πλησ.) is decisively attested.

Instead of παρακαθίσασα, read, with Tisch. in Luke 10:39, παρακαθεσθεῖσα, in accordance with A B C* L Ξ א. The Recepta is the easier reading.

Luke 10:41. τυρβάζῃ] Lachm. [Tisch. 8 also] has θορυβάζῃ, in accordance with B C D L א 1, 33, Bas. Evagr. An interpretation in accordance with the frequently occurring θόρυβος.

The reading ὀλίγων δέ ἐστιν χρεία ἢ ἑνός (B C** L א, 1, 33, Copt. Aeth. Arm. Arr. Fathers) and similar readings have originated from the explanation which takes the passage as meaning one dish.

Luke 10:1. The appointment and mission of the Seventy are transferred by Luke to this last journey of Christ, and are narrated as if they were supposed by the author to have some reference to Luke 9:52 (ἀπέστειλεν … αὐτοῦ). Hence: καὶ ἑτέρους, which does not refer to the Twelve (Bleek and others), but to the intimation, which is nearer to it, both in place and meaning, in Luke 9:52; and μετὰ ταῦτα, which points back to Luke 9:57-62, although de Wette regards the reference as obscure and inappropriate. With arbitrary erroneousness Olshausen says that in this communication there is adopted a fragment from an earlier period, and that μετὰ ταῦτα is not chronological (after this, see Luke 5:27, Luke 18:4), but besides (following Schleiermacher, p. 169).

ἀνέδειξεν] renuntiavit, He announced them as nominated, Acts 1:24; 2Ma 9:25; 2Ma 10:11; 2Ma 14:26; 2 Maccabees 3 Esdr. Luke 1:37, Luke 2:3; occurs often in the classical writers; comp. ἀνάδειξις, Luke 1:80.

ἑβδομήκοντα] In accordance with the apostolic number of twelve, so far as this had reference to the tribes of the people, it is probable that Jesus had in view the ancient Hebrew analogue of the seventy (originally seventy-two) elders of the people (see Ewald, Alterth. p. 284 f.; Saalschütz, Mos. R. p. 39). It is unlikely that there is any reference to the Gentile nations numbering seventy, according to Genesis 10. (Eisenmenger, Entdeckt. Judenthum, II. p. 3, 736 f.; Gieseler, Versuch, p. 128), since there is no mention at all of any destination for the Gentiles (a subject on which Luke, least of all, would have been silent; in opposition to Olshausen, de Wette, Bleek, Gieseler, and others, especially Baur and his school, Köstlin also); nay, according to Luke 9:53-56, and according to the particulars of the journey, Samaria should not at all be regarded (in opposition to Wieseler, p. 326 f., Baur, and others) as the theatre of their ministry. Moreover, no reference is to be assumed (as with Theophylact, Euthymius Zigabenus, Valla, and others) to the seventy palm-trees of Exodus 15:27.

οὗ] see Winer, p. 419 [E. T. 592]. Lange, II. p. 1057 f., is wrong in explaining: into the places which He had Himself previously designed to visit; that Jesus, namely, sent the Seventy through Samaria; that He Himself did not make this circuit, but that, nevertheless, He was not willing to give up the Samaritan people (as representatives of the seventy Gentile nations), and therefore determined to convey the gospel to them by means of the Seventy. Against this invention of a “generous revenge,” πρὸ προσώπου αὐτοῦ and the imperfect ἤμελλεν are decisive. In general it is a mistake to assume that the mission of the Seventy went beyond the bounds of Judaism—on which assumption Baur and his school base the supposed Pauline tendency of the narrative. The region of the Samaritans is scarcely trodden before it is again forsaken, Luke 9:56, prior to the appointment of the Seventy. Weiss in the Stud. u. Krit. 1861, p. 711, is right in saying: “Of any appointment of the seventy disciples for Samaria, or for the heathen world at all, there is not a single word said.” Comp. Holtzmann, p. 393.

REMARK.

The narrative of the Seventy has been relegated into the unhistorical domain by Strauss, de Wette, Gfrörer (Jahr. d. Heils, II. p. 371), Theile (z. Biogr. J. p. 51 f.), von Ammon (L. J. II. p. 355 ff.), Baur (Evang. p. 498 ff.), Schwegler, Bruno Bauer, Köstlin, Zeller, Ritschl, and others. But (1) as they accept the position that this was only a temporary and special appointment for the present journey, and not a permanent function, Luke 10:1, the silence of the rest of the evangelists, who indeed have not in general the detailed thread of this journey, as well as the silence of the subsequent history about their doings, is very easy to understand.—(2) That Jesus in general had around Him a larger circle of constant disciples, besides the Twelve, from whom He could appoint seventy for a special commission, is in itself, and from the evidence of such passages as Acts 1:15; Acts 1:21, 1 Corinthians 15:6, as well as John 6:60, not to be doubted.—(3) The tradition would hardly have restrained itself within these narrow limits, but would have gone further than simply to allow the Seventy to be appointed and sent forth, and then to return and vanish; and would especially have passed over into the apostolic history.—(4) That Jesus gave them a commission similar to that which He gave the Twelve, arose from the similar character of their temporary relation, in respect whereof, moreover, it is to be conceded that the tradition involuntarily mingles elements out of the two commissions.[126] (5) If the narrative had been, as has been supposed (see especially Baur, Evang. p. 435 ff., 498 ff.), an invention of the author, intended typically to keep the apostolic call of Paul in incessant contrast with that of the Twelve, it would have been just as necessary as it was easy to the inventor to relate what they did, or at least to inweave into the commission characteristic references to the ministry of Paul, yet these are entirely wanting (comp. rather Luke 24:47 f.; Acts 1:8); moreover, the Acts of the Apostles would not have been perfectly silent about the Seventy. In like manner as Baur, Köstlin also, p. 267 f., judges, deriving the narrative, as an account typically prefiguring the mission to the heathen,[127] from the supposed Gospel of Peter, without, however, acquiescing in the opposition to the Twelve asserted by Baur. Ewald (Evang. p. 285, Gesch. Chr. p. 349), with whom in substance Holtzmann, p. 392 f., agrees, refers the narrative to a later period, in which the gradual disappearance of the Twelve gave to the Lord’s remaining companions so much more importance, that what was at first true only of the Twelve was involuntarily transferred to a wider circle; comp. also Weizsäcker, p. 161 f., 409 f. But against this also the reasons specified under 1–4 hold good. Ewald, in his Gesch. d. Apost. Zeitalt. p. 158, supposes that they belonged to the hundred and twenty persons mentioned in Acts 1:15.

The purpose of the mission was not in any way to further the personal faith of those who were sent (Hase, p. 200; Krabbe, p. 306), but, as is evident from the commission itself (see especially Luke 10:9), to prepare, by miraculous cures and by preaching, for the imminent advent of the Messiah. This entire journey of Jesus was intended to afford the people an opportunity for a final decision before the Lord’s departure from what had up to this time been His field of action, and to be in every quarter that Messianic entry which culminated in the final entry into Jerusalem. This function of forerunners, which, according to Luke 10:1, was held in that respect by the Seventy, is at variance neither with Luke 10:7, which assumes no relatively long sojourn, but only forbids the change of quarters, nor with the return at Luke 10:17, which was necessary for pointing out the route of the journey.

The source from which Luke derived the section is none other than that of the entire narrative of the journey (see on Luke 9:51). That he gave to a fragment of the Logia “an expansion of the original title, from a mere calculation of what was probable,” is too hastily concluded by Holtzmann, p. 146.

[126] According to Baur, elements of the commission given to the Twelve are transferred tendentially by the evangelist to the discourse to the Seventy, in order to give the preference to the latter, as being the true and genuine disciples. Comp. also Baur, Das Christenthum der drei ersten Jahrh. p. 76 f.; Hilgenfeld, Evang. p. 183 ff. See, in general, against such supposed tendencies of Luke in regard to the primitive apostles, Holtzmann, p. 394 f.; Weiss, p. 709 ff. Weizsäcker, p. 163, rightly emphasizes the fact that it is just these sayings which, in an eminent measure, must have been the common property of tradition.

[127] Comp. Weizsäcker, p. 409.

Luke 10:2. Comp. Matthew 9:37 f. First of all, Christ makes them apprehend the greatness of their task, and (Luke 10:3) their risk, and then gives them (Luke 10:4 ff.) rules of conduct.[128]

ὀλίγοι] notwithstanding your numbers, ye are still far from sufficient[129] ΠΡῸς ΤῸ ΠΛῆΘΟς ΤῶΝ ΜΕΛΛΌΝΤΩΝ ΠΙΣΤΕΎΕΙΝ (Euthymius Zigabenus)!

ἘΚΒΆΛῌ] In this is contained the importance, the urgency of the mission: should drive forth (comp. on Mark 1:12; 1Ma 12:27).

[128] But the prohibition against going to the heathens and the Samaritans, Matthew 5:5, He does not give to the Seventy, and that for the simple reason that they had precisely to make the journey only as it was definitely marked out to them in ver. 1 (through Galilee). For this that prohibition would not have been at all appropriate.

[129] According to Weiss, Jesus, in respect of ὀλίγοι, must have thought originally of Himself, while Luke thought of the Twelve. The former view contradicts the words of the passage, the latter the context. But that the discourse was originally addressed to the Twelve does not follow from Luke 22:35, for the passage there alluded to is to be sought in Luke 9:3 (although with certain coincidences from Luke 10:4).

Luke 10:3. See on Matthew 10:16, where πρόβατα appears. A different form of the tradition, not to be explained as though Jesus called the Twelve πρόβατα as being τελειοτέρους (Euthymius Zigabenus). Comp. John 21:15-17.

Luke 10:4. Comp. Luke 9:3; Matthew 10:9.

βαλλάντιον] a purse; found only in Luke in the New Testament, frequently in the Greek writers. The spelling with λλ is decisively attested in the New Testament, although in itself the spelling with one λ would be more correct. See Stallbaum, ad Plat. Leg. I. p. 348 D.

μηδένα … ἀσπάσησθε] not a prohibition of the desire of good-will (Olshausen, B.-Crusius), or of making a bustle (as Lange conjectures), which would have to be found in the context, but which has opposed to it κατὰ τὴν ὁδόν; but a command to make haste, so as to avoid every delay upon the road that might not be necessary for the performance of their task. In this respect there is no need of any reference to the circumstantial modes of greeting (embraces, benedictions, kisses, and the like). Comp. 2 Kings 4:29. Jesus impresses on them the properare ad rem! in accordance with the object of the mission, Luke 10:1; Luke 10:9, and in a concrete form, which should not be pressed to a literal meaning. Theophylact well says: διὰ τὸ μὴ ἀποσχολεῖσθαι περὶ ἀνθρωπίνους ἀσπασμοὺς καὶ φιλοφρονήσεις, καὶ ἐκ τούτου πρὸς τὸ κήρυγμα ἐμποδίζεσθαι.

Luke 10:5-6. See on Matthew 10:12 f.

The construction εἰς ἣν κ.τ.λ. is the same as in Luke 10:8. Comp. on Matthew 10:14.

υἱὸς εἰρήνης] a son of salvation, i.e. one who is fit to receive salvation, not different in substance from the ἄξιος in Matthew. Its opposite is υἱὸς ὀργῆς (Ephesians 2:3), τῆς ἀπωλείας (John 17:12), τῆς ἀπειθείας (Ephesians 5:6), γεέννης (Matthew 23:15). Comp. in general on Matthew 8:12.

Luke 10:7. Comp. Luke 9:4; Matthew 10:11.

ἐν αὐτῇ δὲ τῇ οἰκίᾳ] not: in eadem autem domo (Vulgate, Luther, Bleek), but as it does not run ἐν τῇ αὐτῇ οἰκίᾳ: but in the house (in question) itself, which has inhabitants so worthy.

μένετε] the more specific explanation μὴ μεταβαίνετε κ.τ.λ. follows.

As to ἔσθοντες, as it is also to be read here, see on Luke 7:33.

τὰ παρʼ αὐτῶν] that which is theirs (comp. Mark 5:26). See Bernhardy, p. 255. Not different from this is τὰ παρατιθέμενα ὑμῖν, Luke 10:8. The messengers were to partake without hesitation of the provisions of the people, for, etc. This statement of the reason, however, should have prevented Baur from explaining it of the unhesitating partaking of heathen meats (according to 1 Corinthians 9:7 f., Luke 10:27), even apart from the fact that no mention is made of heathen houses at all. This is also in opposition to Köstlin, p. 234; Hilgenfeld, Evang. p. 183, and Weizsäcker, p. 163.

Luke 10:8-9. Πόλιν] It is seen from this that in the direction previously given, Luke 10:5 ff., Jesus had contemplated villages and single dwelling-houses. Thus Luke 10:5 ff. corresponds to the καὶ τόπον, and Luke 10:8 ff. to the πόλιν, Luke 10:1.

καὶ δέχ. ὑμ.] a transition into the demonstrative expression instead of the continuance of the relative form; comp. Bremi, ad Dem. Ol. p. 177; Buttmann, Neut. Gr. p. 328 [E. T. 383].

ἐσθίετε] as though καὶ ἐὰν κ.τ.λ. had been previously said. An emphatic anacoluthon. See Bornemann, Schol. p. 65 f.

αὐτοῖς] the inhabitants. Comp. δέχωνται.

ἤγγικεν] a promise of participation in the kingdom of Messiah near at hand. On ἐφʼ ὑμᾶς, comp. Matthew 12:28; Psalm 27:2; 1Ma 5:40; 1Ma 5:42.