Bible Commentaries

To the end that (προς το δειν — pros to dein).

With a view to the being necessary, προς — pros and the articular infinitive. The impersonal verb δει — dei here is in the infinitive and has another infinitive loosely connected with it προσευχεσται — proseuchesthai to pray.

Not to faint (μη ενκακειν — mē enkakein). Literally, not to give in to evil (εν κακεω — en κακος — kakeō from kakos bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2 Corinthians 4:1, 2 Corinthians 4:16, etc.).

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Regarded not (μη εντρεπομενος — mē entrepomenos). Present middle participle of εντρεπω — entrepō old verb, to turn one on himself, to shame one, to reverence one. This was a “hard-boiled” judge who knew no one as his superior. See Matthew 21:37.

Came oft (ηρχετο — ērcheto). Imperfect tense denotes repetitions, no adverb for “oft” in the Greek.

Avenge me of (εκδικησον με απο — ekdikēson me apo). A late verb for doing justice, protecting one from another (note both εκ — ek and απο — apo here). Deissmann (Light from the Ancient East, pp. 420ff.) quotes a στηλη — stēlē of the second century b.c. with a prayer for vengeance for a Jewish girl that had been murdered which has this very verb εκδικεω — ekdikeō f0).

He would not (ουκ ητελεν — ouk ēthelen). Imperfect tense of continued refusal.

Though (ει και — ei kai). Concerning sentence, not και ει — kai ei (even if).

Yet (γε — ge). Delicate intensive particle of deep feeling as here.

Because this widow troubleth me (δια το παρεχειν μοι κοπον την χηραν ταυτην — dia to parechein moi kopon tēn chēran tautēn). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive).

Lest she wear me out (ινα μη υπωπιαζηι με — hina mē hupōpiazēi me). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.

The unrighteous judge (ο κριτης της αδικιας — ho kritēs tēs adikias). The judge of unrighteousness (marked by unrighteousness), as in Luke 16:8 we have “the steward of unrighteousness,” the same idiom.

And he is longsuffering (μακροτυμει — makrothumei). This present active indicative comes in awkwardly after the aorist subjunctive ποιησηι — poiēsēi after ου μη — ou mē but this part of the question is positive. Probably και — kai here means “and yet” as so often (John 9:30; John 16:32, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.

Howbeit (πλην — plēn). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of αρα — āra before ευρησει — heurēsei seems to indicate a question expecting a negative answer as in Acts 8:30; Romans 14:19. But here αρα — āra comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential αρα — āra or interrogative αρα — āra On the whole the interrogative αρα — āra is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.

Set all others at naught (εχουτενουντας τους λοιπους — exouthenountas tous loipous). A late verb εχουτενεω — exoutheneō like ουδενεω — oudeneō from ουτεν — outhen (ουδεν — ouden), to consider or treat as nothing. In lxx and chiefly in Luke and Paul in the N.T.

Stood (στατεις — statheis). First aorist passive participle of ιστημι — histēmi Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew 6:5; Mark 11:25).

Prayed thus (ταυτα προσηυχετο — tauta prosēucheto). Imperfect middle, was praying these things (given following).

With himself (προς εαυτον — pros heauton). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.

I thank thee (ευχαριστω σοι — eucharistō soi). But his gratitude to God is for his own virtues, not for God‘s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the αρπαγες — am-αρπαχ — haaretz or common people, because he was a man and not a woman.

Extortioners (αρπαζω — harpages). An old word, η και — harpax from same root as ο τεος — harpazō to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke 3:13), whether wolves (Matthew 7:15) or men (1 Corinthians 5:10.). The Pharisee cites the crimes of which he is not guilty.

Or even (τεος — ē kai). As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Luke 19:8).

God (ho theos). Nominative form with the article as common with the vocative use of theos (so Luke 18:13; John 20:28).

Twice in the week (δις του σαββατου — dis tou sabbatou). One fast a year was required by the law (Leviticus 16:29; Numbers 29:7). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple.

I get (κτωμαι — ktōmai). Present middle indicative, not perfect middle κεκτημαι — kektēmai (I possess). He gave a tithe of his income, not of his property.

Standing afar off (μακροτεν εστως — makrothen hestōs). Second perfect active participle of ιστημι — histēmi intransitive like στατεις — statheis above. But no ostentation as with the Pharisee in Luke 18:11. At a distance from the Pharisee, not from the sanctuary.

Would not lift (ουκ ητελεν ουδε επαραι — ouk ēthelen oude epārai). Negatives (double) imperfect of επαραι — thelō was not willing even to lift up, refused to lift (επαιρω — epārai first aorist active infinitive of the liquid compound verb, ετυπτε — ep -τυπτω — airō). Smote (ιλαστητι — etupte). Imperfect active of ιλασκομαι — tuptō old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God.

Be merciful (εχιλασκομαι — hilasthēti). First aorist passive imperative of τωι αμαρτωλωι — hilaskomai an old verb, found also in lxx and inscriptions (exhilaskomai Deissmann, Bible Studies, p. 224).

A sinner (tōi hamartōlōi). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

This man (ουτος — houtos). This despised publican referred to contemptuously in Luke 18:11 as “this” (ουτος — houtos) publican.

Rather than the other (παρ εκεινον — par' ekeinon). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle δεδικαιομενος — dedikaiomenos (οτι — hoti). This moral maxim Christ had already used in Luke 14:11. Plummer pertinently asks: “Why is it assumed that Jesus did not repeat his sayings?”

They brought (προσεπερον — prosepheron). Imperfect active, they were bringing. So Mark 10:13.

Their babes (τα βρεπη — ta brephē). Old word for infants. Here Mark 10:13; Matthew 19:13 have παιδια — paidia (little children). Note “also” (και — kai) in Luke, not in Mark and Matthew.

That he should touch them (ινα αυτων απτηται — hina autōn haptētai). Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mark 10:13 has aorist middle subjunctive (απσηται — hapsētai).

Rebuked (επετιμων — epetimōn). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist επετιμησαν — epetimēsan f0).

Called (προσεκαλεσατο — prosekalesato). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of Mark 10:14 which see, and nearly that of Matthew 19:14 which see note also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents “forbidding” their children or of preachers doing the same or of both being stumbling-blocks to children.

As a little child (ως παιδιον — hōs paidion). Jesus makes the child the model for those who seek entrance into the kingdom of God, not the adult the model for the child. He does not say that the child is already in the kingdom without coming to him. Jesus has made the child‘s world by understanding the child and opening the door for him.

Ruler (αρχων — archōn). Not in Mark 10:17; Matthew 19:16.

What shall I do to inherit? (Τι ποιησας κληρονομησω — Ti poiēsas klēronomēsō̱). “By doing what shall I inherit?” Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in Luke 10:25. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it.

Good (αγατον — agathon). See Mark 10:17 and Matthew 19:16 for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called “good” in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.

One thing thou lackest yet (ετι εν σοι λειπει — eti hen soi leipei). Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. Mark 10:21 has here υστερει σε — husterei se which see note. It was an amazing compliment for one who was aiming at perfection (Matthew 19:21). The youth evidently had great charm and was sincere in his claims.

Distribute (διαδος — diados). Second aorist active imperative of διαδιδωμι — diadidōmi (give to various ones, δια — dia -). Here Mark and Matthew simply have δος — dos (give). The rest the same in all three Gospels.

Became (εγενητη — egenēthē). First aorist passive indicative of γινομαι — ginomai Like his countenance fell (στυγνασας — stugnasas), in Mark 10:22.

Exceedingly sorrowful (περιλυπος — perilupos). Old adjective (περι λυπη — peri περι — lupē) with perfective use of πλουσιος σποδρα — peri rich (plousios sphodra). Rich exceedingly. Today, a multimillionaire.

Shall they enter (εισπορευονται — eisporeuontai). Present middle indicative, futuristic present.

Through a needle‘s eye (δια τρηματος βελονης — dia trēmatos belonēs). Both words are old. Τρημα — Trēma means a perforation or hole or eye and in the N.T. only here and Matthew 19:24. ελονη — Belonē means originally the point of a spear and then a surgeon‘s needle. Here only in the N.T. Mark 10:25; Matthew 19:24 have ραπιδος — rhaphidos for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.

Then who (και τις — kai tis). Literally, and who. The και — kai calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation.

The impossible with men possible with God (τα αδυνατα παρα αντρωποις δυνατα παρα τωι τεωι — ta adunata para anthrōpois dunata para tōi theōi). Paradoxical, but true. Take your stand “beside” (παρα — para) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle‘s eye. God can break the grip of gold on a man‘s life, but even Jesus failed with this young ruler.

Our own (τα ιδια — ta idia). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer).

Shall not receive (ουχι μη λαβηι — ouchi mē labēi). Very strong double negative with aorist active subjunctive of λαμβανω — lambanō more (πολλαπλασιονα — pollaplasiona). Late Greek word, here alone in the N.T. save Matthew 19:29 where Westcott and Hort have it though many MSS. there read εκατονπλασιονα — hekatonplasiona (a hundredfold) as in Mark 10:30.

Took unto him (παραλαβων — paralabōn). Second aorist active participle of παραλαμβανω — paralambanō Taking along with himself. So Mark 10:32. Matthew 20:17 adds κατ ιδιαν — kat' idian (apart). Jesus is making a special point of explaining his death to the Twelve.

We go up (αναβαινομεν — anabainomen). Present active indicative, we are going up.

Unto the Son of man (τωι υιωι του αντρωπου — tōi huiōi tou anthrōpou). Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται — telesthēsetai) or “that are written” (τα γεγραμμενα — ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see.

The third day (τηι ημεραι τηι τριτηι — tēi hēmerāi tēi tritēi). The day the third. In Matthew 20:19 it is “the third day” while in Mark 10:34 “after three days” occurs in the same sense, which see.

And they perceived not (και ουκ εγινωσκον — kai ouk eginōskon). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence.

They understood none of these things (ουδεν τουτων συνηκαν — ouden toutōn sunēkan). First aorist active indicative, a summary statement.

This saying was hid from them (ην το ρημα τουτο κεκρυμμενον απ αυτων — ēn to rhēma touto kekrummenon ap' autōn). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

Unto Jericho (εις Ιερειχω — eis Iereichō). See note on Matthew 20:29 and note on Mark 10:46 for discussion of the two Jerichos in Mark and Matthew (the old and the new as here).

Begging (epaitōn). Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (Mark 10:46). Matthew 20:30 mentions two.

Inquired (επυντανετο — epunthaneto). Imperfect middle. Repeatedly inquired as he heard the tramp of the passing crowd going by (διαπορευομενου — diaporeuomenou).

What this meant (Τι ειη τουτο — Ti eiē touto). Literally, What it was. Without αν — an the optative is due to indirect discourse, changed from εστιν — estin With αν — an (margin of Westcott and Hort) the potential optative of the direct discourse is simply retained.

Passeth by (παρερχεται — parerchetai). Present middle indicative retained in indirect discourse as παραγει — paragei is in Matthew 20:30. No reason for differences of English tenses in the two passages (was passing by, passeth by).

He cried (εβοησεν — eboēsen). Old verb, βοαω — boaō to shout, as in Luke 9:38.

Son of David (υιε Δαυειδ — huie Daueid). Shows that he recognizes Jesus as the Messiah.

That he should hold his peace (ινα σιγησηι — hina sigēsēi). Ingressive aorist subjunctive. That he should become silent; as with ινα σιωπησηι — hina siōpēsēi in Mark 10:48.

The more a great deal (πολλωι μαλλον — pollōi māllon). By much more as in Mark 10:48.

Stood (στατεις — statheis). First aorist passive where Mark 10:49; Matthew 20:32 have στας — stas (second aorist active) translated “stood still.” One is as “still” as the other. The first is that Jesus “ stopped.”

Be brought (αχτηναι — achthēnai). First aorist infinitive in indirect command.

What wilt thou that I should do unto thee? (Τι σοι τελεις ποιησω — Ti soi theleis poiēsō̱). Same idiom in Mark 10:51; Matthew 20:32 which see, the use of τελω — thelō without ινα — hina with aorist subjunctive (or future indicative). See same references also for ινα αναβλεπσω — hina anablepsō “that I may see again” without verb before ινα — hina Three uses of αναβλεπω — anablepō here (Luke 18:41, Luke 18:42, Luke 18:43).

Followed (ηκολουτει — ēkolouthei). Imperfect active as in Mark 10:52. Either inchoative he began to follow, or descriptive, he was following.