Luk 10:21-24 | RWP | e4.org | 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. ( ; ; ; ). 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 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 when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like ., 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).

‏ Luke 10:21-24

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.