11-- 22.
pour τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.
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19. ἰδού,
δίδωμι 1 ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων,
καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ: καὶ οὐδὲν ὑμᾶς οὗ μὴ
» ἀδικήσῃ 3: 20. πλὴν ἐν τούτῳ μὴ χαίρετε, ὅτι τὰ πνεύματα ὑμῖν b in the
ὑποτάσσεται: χαίρετε δὲ μᾶλλον ὃ ὅτι τὰ ὀνόματα ὑμῶν ἐγράφη *
ἐν τοῖς οὖρανοῖς.”
31. Ἐν αὐτῇ τῇ Spa ἠγαλλιάσατο τῷ πνεύµατι ὁ ᾿Ιησοῦς,δ καὶ εἶπεν ''Ἐξομολογοῦμαί σοι, πάτερ, Κύριε τοῦ
sense of to hurt here and: several times in Rev.
οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν,
καὶ ἀπεκάλυψας αὐτὰ νηπίοις' ναί, ὁ πατήρ, ὅτι οὕτως ἐγένετο
εὐδοκία δ ἔμπροσθέν σου.”
22. Καὶ στραφεὶς πρὸς τοὺς μαθητὰς
εἶπε, “Πάντα παρεδόθη μοι» ὑπὸ τοῦ πατρός µου" καὶ οὐδεὶς ϱ , / e > , ‘ , ς ΄ γινώσκει τίς ἐστιν 6 vids, εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν 6 πατήρ,
1 δεδωκα in NBCLX 1, vet. Lat. vulg. (Tisch., W.H.). αδικησει in NDL 1, 13, 33 al. mul. (Tisch.,
2 So in BCXA al. (W.H. margin). W.H., text).
3 Most uncials and verss. omit μαλλον.
D has διδωµι.
4 ενγεγραπται in $BLX 1, 33; most uncials as in Τ.Ε.
5 SBDE omit ο |., and NBCDLXE 1, 33 al. add τω αγιω to πνευµατι.
and W.H. adopt both changes.
Tisch.
6 ευδ. εγεν. in BCLXE 33 some vet. Lat. codd.
7 και oTpadets ...
with ACA al. #i.). 8 ot παρεδοθη in most uncials.
Jesus. While they were working He saw Satan falling. There has been much discussion as to what is meant by this fall, and why it is referred to. It has been identified with the fall of the angels at the beginning of the world, with the Incarnation, with the temptation of Jesus, in both of which Satan sus- tained defeat. The Fathers adopted the first of these alternatives, and found the motive of the reference in a desire to warn the disciples. The devil fell through pride; take care you fall not from the same cause (ver. 20).—ds ἀστραπὴν, like lightning; the precise point of the comparison has been variously conceived: momentary bright- ness, quick, sudden movement, inevi- tableness of the descent—down it must come to the earth, είο.--πεσόντα, aorist, after the imperfect (ἐθεώρουν), fallen, a fact accomplished. Pricaeus refers to Acts xix. 20 as a historical exemplifi- cation of the fall—Satan’s kingdom destroyed by the rapid spread of @hris- tianity.—Ver. το reminds one of Mk. xvi. 18.—rod ἐχθροῦ, the enemy, Satan. ---οὐδὲν, may be either nominative or accusative = either, “' nothing shall in
ειπε Omitted in NBDLE 1, 13, 22, 33 verss. (Tisch. retains
any wise hurt you,” R. V., or “‘in no respect shall he (the enemy) hurt γοι ”.. —Ver. 20. πλὴν has adversative force here = yet, nevertheless. The joy of the Seventy was in danger of becoming overjoy, running into self-importance; hence the warning word, which is best understood in the light of St. Paul’s doctrine of the Holy Spirit, which laid much more stress on the ethical than on the charismatical results of His in- fluence = rejoice not so much in possess- ing remarkable spiritual gifts as in being spiritual men. This text may be put beside Mt. vii. 21-23 as bearing on the separability of gifts and graces (χαρίσ- para and χάρις).
Vv. 21-24. The exultation of Fesus (Mt. xi. 25-27).—The settingin Mt. gives to this great devotional utterance of Jesus a tone of resignation in connection with the apparent failure of His ministry. Here, connected with the fall of Satan, it has a tone of triumph (ἠγαλλιάσατο).--- ἐν τῷ πνεύµατι τῷ ἁγίφ: it was an in- spired utterance, ‘‘ a kind of glossolaly,” J. Weiss (Meyer).—Ver. 21 is almost verbatim, as in Mt. xi. 25, only that Lk. has ἀπέκρυψας for Mt.’s éxpuas.—Ver.
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9 8 cr A @ οι /' ei μὴ ὁ vids, καὶ ᾧ ἐὰν βούληται ὁ