Luke 1:66

Luk_1:66

What manner of child shall this be?

--

Great expectations

When a child is born (as we say) to the purple; when an heir to the throne is announced; or when we stand beside the cradle of some unconscious little successor to a great historic title, to a vast estate, or to accumulated wealth of other kinds--how do we busy ourselves with speculations as to what may be in store for such a child? Descending to lower strata in social life, how common it is to forecast a great future, if the child should early display great ability, high intellectual gifts, special aptitudes for a particular branch of study! Yet very often, in such cases, the thoughts we harbour are but the most foolish castles in the air. We direct our hopes to external things; we dazzle our imagination with splendid prospects of a great career; and by greatness mean publicity, honours, wealth, rank, and a frequent mention in the newspapers. Ah, how mistaken, how ill-judged, how far below (not above) the true mark are our fond anticipations for our children. Let us try to learn this lesson from the text. What was it, probably, that the friends and neighbours of this distinguished priestly family expected for the new-born child? We can hardly doubt what it would be, when we reflect on the circumstances of the time. So pious a circle, and one so conversant with the Temple and its services, as these familiar friends of the priest Zacharias, would be sure to tinge all their thoughts with religion. And, therefore, in their answers among themselves to this question, we may confidently assume that a high spiritual destination would be assigned to him as a champion of Israel against the world. Surely this child, they may have said, will become--as Joab was to David--a mighty and unconquered captain in the armies of the coming Messiah; his sword will be red with the blood of Jehovahs enemies; and, like the heathen before Judas Maccabaeus, so the bated Roman legions will go down before his avenging onset. Or, should their thoughts take a more peaceful turn, The child, they might say, will be (like his father) a faithful priest of God; and will fulfil, in the future history of our nation, as prominent a part as Zadok and Jehoiada in the days of old. At the very least, he will be a writer of books--such as Daniel, or The Book of Enoch--books that will touch the heart of Israel to the very quick; or, it may be, a preacher, a prophet, an Elijah--a prominent, a powerful, a striking, an impressive personage, ever to the front when some conflict shall be imminent with the false priests of Baal, or when the modern Jezebels and Ahabs are to be publicly smitten with the curse of an avenging God. But if such dreams were among their sanguine anticipations for this wonderful child, we know how utterly they were mistaken. The event has taught us how much more spiritual, how much more worthy of all these wonderful antecedents, was the result than these pious Jews had been able to imagine. The result was this: first, for many long years no publicity at all, but a quiet and meditative life in the wilderness; and after that preparation was complete, even then no protracted public ministry amid obedient and awe-stricken crowds, but a brief mission to prepare the way for Him who was to come, abruptly closed by imprisonment; and after that, no dramatic execution, while tearful multitudes pressed around the scaffold to dip their handkerchiefs in the martyrs blood, but only a swift stroke amid the dungeons gloom, a ghastly comedy of horror when a dancing-girl brought in upon a charger the prophets head, and a secret burial by a handful of terrified disciples. Such is the irony of history. Such is the answer to the question of the text. (Canon G. H. Curteis.)

Internal history of the Baptist

There are, for every man that lives upon this earth, two histories unfolding simultaneously. There is the external history of his career; and there is the internal history of his character, of his soul. In the case of the Baptist, as in every other case, we can only read the mysterious secrets of the hidden man, by the few visible tokens that are given us. Now, in the Gospels we have five tokens given, by the help of which we can reconstruct the whole character of the man.

I. WE HAVE THE FACT OF HIS FAITHFUL, UNSELFISH SURRENDER OF PRIVACY AND OF SWEET, SERENE MEDITATION ALONE WITH NATURE AND WITH GOD, AT THE CLEAR CALL TO IRKSOME PUBLIC DUTY. It is no easy task to preach repentance to swaying and restless crowds. It is not pleasant to stand as a public target for questioners of every kind, and casuists of every degree, to shoot their arrows at. Yet thus stood John the Baptist. His answers in public show that he had not misused his opportunities in retirement.

II. ANOTHER TOKEN OF HIS PERSONAL CHARACTER, WHICH IS FURNISHED IN THE GOSPELS, IS HIS LOYALTY. Look not to me, but to another who is greater than I. A sign of the noblest self-devotion. This worship of a higher Being guards the heart against all approaches of vanity and self-worship, and repels every base thought of self-interest.

III. THERE IS YET ANOTHER CHARACTERISTIC IN THE BAPTIST, WHICH BRINGS HIM INTO VERY CLOSE CONTACT WITH MANY LOYAL YET TROUBLED SOULS AT THE PRESENT DAY. It seems that, at one time, he was even afflicted with doubt (Mat_11:2-3). Most kindly, gently, and patiently was that question answered by our Lord. And we may, therefore, gather encouragement for ourselves under any similar difficulties. We may be sure that if we, in like manner, take an honest and straightforward course, not letting our doubts withdraw us from our Saviour, but rather bring us nearer and closer to Him, we shall receive the same gentle and sufficient reply, an appeal to personal experience, to what we have ourselves heard and seen.

IV. ANOTHER CHARACTERISTIC OF THIS SAINTLY MAN IS TO BE FOUND IN HIS COURAGEOUS REBUKE OF SIN, EVEN WHEN IT WAS DRAPED AND GILDED AND DISGUISED UNDER WELL-SEEMING NAMES, IN THE PALACES OF RINGS.

V. BUT THE MOST STRIKING FEATURE OF ALL IN HIS CHARACTER WAS HIS SELF-EFFACEMENT. We know too well that even self-denial is a virtue of high and difficult attainment. Much more difficult is a genuine and unaffected self-humiliation. But most difficult of all is self-effacement in Christ--that spiritual depth, attained also by. St. Paul, which says (feeling what it says) I live; yet not I, but Christ liveth in me. The Baptist is a type of those who resolve, at all risks, to discharge their duty and to deliver the message entrusted to them by God, without one single thought of self, or one transient wish to appear themselves in the matter. No indolence; no cowardice; but they are content to be only a voice --to preach Gods Word, not their own, to pursue some truth which is not to enhance their own reputation; to advocate some cause which is not to redound to their own advantage. (Canon G. H. Curteis.)

The future of a child

Stars have been interrogated and thought to prophesy and proclaim the future of a child, so that to this day born under an unlucky star is passed into a proverb.

I. THE DEVELOPMENT OF CHILDHOOD. What, then, shall this child be?

1. What God designs it. God had a plan of life for this child of Zacharias and Elisabeth.

2. What training makes it. The fashioning power of parents and teachers is very great. Gods plan may be marred in our hands. The life of John Stuart Mill proclaims the wonderful power that a parent can wield over the plastic nature of the child, and how instruction and training may shape a life. Great men owe much to pious parents like Zacharias and Elisabeth.

II. THE PROVIDENCE OF GOD WITH CHILDHOOD. For the hand of the Lord was with him. This stimulated the question. Curiosity as to the future of a child becomes greater when there are--

1. Marks of the supernatural. This was the case with John.

2. Tokens of the Divine protection. The myth of Romulus and Remus, suckled in their infancy by a she-wolf, enshrines a truth--those destined for greatness are under the special protection of the Almighty. The apostolic John Wesley was miraculously saved in childhood from a burning house.

3. Early evidences of greatness. Providence is shown in such evidences, leading, as they often do, to special care in education. This is what all should desire for their children, that the hand of the Lord may be with them. (Canon Vernon Hutton, M. A.)

A question and answer at the birth of a child

1. The natural question--What manner of child shall this be?

2. The satisfactory answer- The hand of the Lord will be with him. (Van Oosterzee.)

What manner of child shall this be?

1. How far above our asking is the Divine gift very often!

2. How wonderful are the possibilities for weal or woe in a child! Shall our children prove John Baptists, voices for Christ? or shall they falsify our own allegiance to Him?

3. How blessed it is to have a child associated with Christ from the outset! I covet for our children this association with the Lord. I would have His name, His story, His words, His gospel, their earliest memories and their dearest child-experiences.

4. What of kindred dedication of children to-day? Where are the Abrams, Hannahs, and Zachariases of this age? How few Christian parents yield their children up to the service of God?

5. How many of those who feared and asked What manner of child? &c., received him and received the Lord? One asks wistfully, whether, when the thirty years were passed, and John the Baptist, and then the Lord came forth, many or any watched for their coming and welcomed their manifestation. I gladly believe that some would, some must. (A. B.Grosart, DD.)

A sermon to parents

What manner of child shall this be? Will it grow up to manhood or womanhood, or will the flower be nipped in the bud? And if it grow to mans estate, what kind of a man will it make? Wise, virtuous, useful; or foolish, vicious, profligate? Such questions as these associated with the birth of childhood. The true parent will not be content simply with asking What manner, &c., but realizing that the answer to that question depends very largely upon home-training and influence, will set to work to make that training and influence of such a character as will, under God, produce the best results. To assist you in this work will now be my aim. I begin by reminding you that your child is fearfully and wonderfully made. It is a Trinity in Unity. It is made up of three parts. And each of these parts must be cultivated and developed in order to a complete and noble manhood.

I. YOUR CHILD HAS A BODY THAT REQUIRES TO BE BUILT UP AND PERFECTED.

II. YOUR CHILD HAS A SOUL THAT NEEDS TO BE DEVELOPED AND CULTURED. By the soul I mean that moral and intellectual part of your childs nature which distinguishes it from, and raises it above, the brutes that perish.

III. Your CHILD HAS A SPIRITUAL NATURE WHICH NEEDS TO BE ENCOURAGED AND FOSTERED AND CAREFULLY AND PRAYERFULLY WATCHED OVER. Observe--

1. This threefold development should be simultaneous.

2. We should begin early, should look for signs of early piety, and should interpret these as indications that God Himself is at work in their young hearts. Our children have visions of God much earlier than we are accustomed to think. Let us encourage them to foster these visions, to listen to the voice of God within, to respond to the wooings of His love. This done, we need not trouble ourselves with the question, What manner, &c., but may safely and joyfully leave our children in Gods hands, feeling assured that

His grace will prove more than sufficient for all their needs, that His love will never see them want any good thing, and that His spirit, which has begun the good work in their souls, will carry it on to perfection. (W. Fox.)

A sermon to children

Every boy and girl might well ask about himself or herself, What manner, &c. I want you to think about what you are going to be. It is not chance that decides. The fruit comes out of the blossom; the flower out of the bud; the man out of the child. You are beginning now to be the men and women that you will be. Here are some things that you can do, or get done for you. For we can go for help to One who is able to do very much more than we ask or think.

I. MEND THE LITTLE FAULTS NOW.

II. BE NOW WHAT YOU WOULD LIKE TO BE WHEN YOU ARE GROWN UP.

1. Be truthful.

2. Be kind and pleasant.

III. TAKE WITH YOU TWO THINGS MORE WONDERFUL THAN ANY OTHER GIFTS THAT YOU EVER READ OR HEARD OF.

1. A golden key--PRAYER.

2. A charm which I would have you wear not next to your heart, but in the heart itself. The charm is this--try always to please Jesus.

IV. And yet the most wonderful part remains, that if we come to Jesus, and seek Him as our Saviour and Helper, the child will become an angel of God. (Mark Guy Pearse.)

Indications in childhood

Childhood shows the man as morning shows the day. Moses, Joseph, Samuel, David, Obadiah, Josiah, Daniel, Shadrach, Meshach, Abednego, John the Baptist, John the Apostle, Timothy, Washington, John Wesley, and multitudes of other goodly children have lived to be men famous for their godliness and usefulness. The Arabians put an ant into the hand of a new-born infant and say, May the boy turn out clever and skilful. We pray that from the childhood blossoms we have in our homes and schools there may develop flowers which will fill every circle where they move with fragrance, spiritual beauty, and joy; or that, in other cases, the buds now attach ing themselves to some branch which is joined to the True Vine, may be twigs or branches themselves in years to come, bearing fruit for the glory of God and the benefit of mankind. (H. R. Burton.)

A child misjudged

A poor doctor, who had met with great misfortunes, lay on his deathbed, saddened by the thought that he was leaving a large family behind him, without any provision for its maintenance. Not long before his death, his youngest child was born, a scrawny, puny babe, weighing five or six pounds. The mother was worn out, and was apparently to be left poor, friendless, and alone, with her great family of little ones. But--that baby! Every one said: What a mercy if that child should die! What can she do with it? What a blessing if it should die! The poor mother almost thought so too. But the unwelcome babe would not die. He made a struggle for life, and won the battle. To-day his memory is revered as that of Dr. John Todd, the author of The Students Manual, and of other works of eminent usefulness, by means of which, being dead, he yet speaketh. No mother knows what she has in her cradle. (Baxendales Anecdotes.)

The mystery of moral development

The beginning of Neros reign was marked by acts of the greatest kindness and condescension; by affability, complaisance, and popularity. The object of his administration seemed to be the good of his people; and when he was desired to sign his name to a list of malefactors that were to be executed, he exclaimed, I wish to heaven I could not write I He was an enemy to flattery, and when the Senate liberally commended the wisdom of his government, Nero desired them to keep their praises until he deserved them. Yet this was the wretch who assassinated his mother, who set fire to Rome, and destroyed multitudes of men, women, and children, and threw the odium of that dreadful action upon the Christians. The cruelties he exercised towards them were beyond description, while he seemed to be the only one who enjoyed the tragical spectacle. Oh, human depravity, what a monster! Divine grace alone can change it and make it holy. (Handbook to Scripture Doctrines.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:66 the hand of the Lord: This anthropomorphism (describing God with human characteristics, cp. 1:51) meant that God was at work in John’s life.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 1:66. Ἔθεντο, laid up) A most wholesome study [deliberation]: that the connection of the several events should be carefully observed after long intervals elapsing in the Divine operations. Comp. ch. Luk 2:18-19.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 1:66 . τί ἄρα , etc.: what, in view of all these unusual circumstances, will this child come to? A most natural question. They felt sure all things portended an uncommon future for this child: “omina principiis inesse solent”. καὶ γὰρ , etc.: a reflection of the evangelist justifying the wistful questioning of the hill folk = they might well ask, for indeed the hand of the Lord was with him.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, the present favor of God, and a singular kind of virtue appeared in him.

Thought upon them diligently and earnestly, and as it were, printed them in their hearts.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

hand of the Lord was with him--by special tokens marking him out as one destined to some great work (Kg1 18:46; Kg2 3:15; Act 11:21).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 66. What manner of child shall this be!] As there have been so many extraordinary things in his conception and birth, surely God has designed him for some extraordinary purpose. These things they laid up in their heart, patiently waiting to see what God would work.

The hand of the Lord was with him.] God defended and prospered him in all things, and the prophetic spirit began to rest upon him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(66) What manner of child shall this be!—Better, what shall this child be! The question was not, what kind of child He should be, but what the child would grow to.

And the hand of the Lord was with him.—Some good MSS. give, “for the hand of the Lord,” as giving the reason for the previous question. The “hand” implies, in the familiar language of the Old Testament (e.g., Jdg_2:15; 2Ch_30:12; Ezr_7:9), what we more commonly call the “guidance” or the “providence” of God. The phrase was essentially a Hebrew one; one of the vivid anthropomorphic idioms which they could use more boldly than other nations, because they had clearer thoughts of God as not made after the similitude of men (Deu_4:12).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

66. What manner of child] Rather, What then will this child be?

And] Rather, For indeed, with א, B, C, D, L, which read καὶ γάρ.

the hand of the Lord was with him] The turn of expression is Hebraistic, as throughout the chapter. Comp. Luk_13:11; Act_11:21. “Let thy hand be upon the man of thy right hand,” Psa_80:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And all they that heard them,.... The above things, laid them up in their hearts; treasured them up in their memories, and often thought of them in their minds, what should be the meaning, and what would be the issue of them:

saying, what manner of child shall this be? what will he be, or come to? and what is it that he shall do? surely he must be designed in providence to be put into some high station, and some eminent work and service; since so many, and such great things, have gone before, and attended his birth:

and the hand of the Lord was with him; which may intend the special care, and peculiar providence of God in preserving his life, giving him health, causing him to grow strong and robust, and in stature of body, and in endowments of mind; and also the communications of grace unto him, and the gracious presence of God with him, so soon as he was capable of enjoying them; as likewise a spirit of prophecy, which is sometimes signified by the hand of the Lord; and the extraordinary gifts of the Spirit, which, in process of time, appeared in him, qualifying him for his high office and work: the hand of the Lord, with the Jews, is the Holy Ghost: thus they interpret Ch1 28:19 "all in writing", this is the "Masora"; "from the hand of the Lord", , "this is the Holy Ghost". (w).

(w) T. Hieros. Megilla, fol. 70. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

Ver. 66. And the hand of the Lord] That is, his grace and blessing. He had the honour to be Legis et gratiae fibula, as Chrysologus hath it; the buckle and boundary of the law and gospel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

What manner of child ... - Such were the remarkable circumstances of his birth that they apprehended that he would be distinguished as a prophet, or that great events would result from his life.

The hand of the Lord was with him - The word “hand” is used to denote “aid, protection, favor.” We stretch out the hand to aid those whom we wish to help. The expression here means that God “aided” him, “protected” him, or showed him favor. Some think that these words are a part of the speech of the neighbors - “What manner of child shall this be? God is so evidently with him!”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

66. What manner of child—Doubtless these facts were still remembered by many when John finally came forth as a prophet, and stirred the nation with his powerful preaching.

The hand of the Lord—This is Luke’s statement, not the people’s. For Josephus’s account of the baptism and fame of John, see note on Mat_4:3.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the hand of the Lord was with him. This kind of pause in the history is one of the peculiarities of St. Luke"s style. We meet with it several times in the gospel story and in the history of the Acts. They are vivid pictures in a few words of what happened to an individual, to a family, or to a cause, during often a long. course of years. Here the story of the childhood of the great pioneer of Christ is briefly sketched out; in it all, and through it all, there was one guiding hand the Lord"s. The expression, "hand of the Lord," was peculiarly a Hebrew thought one of the vivid anthropomorphic idioms which, as has been aptly remarked, they could use more boldly than other nations, because they had clearer thoughts of God as not made after the similitude of men. (Deu_4:12) Maimonides, the great Jewish writer of the twelfth century, in his "Yad Hachazakah," says, "And there was under his feet; (Exo_24:10) written with the finger of God; (Exo_31:18) the hand of the Lord; (Exo_9:3) the eyes of the Lord; (Deu_11:12) the ears of the Lord. (Num_11:18) All these are used with reference to the intellectual capacity of the sons of men, who can comprehend only corporeal beings; so that the Law spoke in the language of the sons of men, and all these are expressions merely, just as, If I whet my glittering sword; (Deu_32:41) for has he, then, a sword? or does he slay with a sword? Certainly not: this is only a figure; and thus all are figures". ("Yad," Luk_1:8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The hand of the Lord - The peculiar power and blessing of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

66. ἐν τῇ καρδίᾳ αὐτῶν. Comp. Luk 2:19. The use of καρδίᾳ for φρεσὶ is a Hebraism. 1Sa 21:12.

Τί ἄρα τὸ παιδίον τοῦτο ἔσται; The ἄρα expresses wonderment, and is thoroughly classical, Luk 8:25, Luk 12:42. Τίς might have been used for τί by the common sense-construction (κατὰ σύνεσιν), but the τί expresses more surprise. Comp. Mat 28:19, ἔθνη—αὐτούς, Gal 4:19, τεκνία … οὕς. Winer, p. 176. ‘What then will this child be?’ The question implies, not “What manner of child,” (as in A. V[41]), but ‘to what kind of man will this child grow?’ Vulg[42] Quis, putas, puer iste erit?

[41] A. V. Authorised Version.

[42] Vulg. Vulgate.

καὶ γάρ. For indeed. (אBCDL.)

χεὶρ κυρίου ἧν μετ’ αὐτοῦ. The turn of expression is Hebraistic, as throughout the chapter. Comp. Luk 13:11; Act 11:21. “Let thy hand be upon the man of thy right hand,” Psa 80:17.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

66.] λέγοντες carries a slightly logical force with it;—almost = ‘for they said.’

ἄρα refers back to the circumstances which have happened—What then shall, &c.: see ch. 8:25: Act 12:18.

καὶ γὰρ χεὶρ κ.…, a remark inserted by the Evangelist himself, not a further saying of the speakers in the verse before, as Kuinoel and others maintain. The γάρ refers back to the question just asked, q. d., ‘And they might well enquire thus, for’ &c.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

66. ἔθεντο πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν . Comp. 2:19. We find all three prepositions with this phrase, ἐν, ἐπὶ, and εἰς: ἔθετο Δαυεὶδ τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτοῦ (1Sa 21:12); ἔθετο Δανιὴλ ἐπὶ τὴν καρδίαν αὐτοῦ (Dan 1:8); τίθεσθε εἰς τὴν καρδίαν ὑμῶν (Mal 2:2). Lk. is fond of constructions with ἐν τῇ κ. or ἐν ταῖς κ. (2:19, 3:15, 5:22, 21:14; comp. 2:51, 24:38). In Hom. we have both θεῖναί τι and θέσθαι τι, either ἐν φρεσί or ἐν στήθεσσι. Note that, not only is πᾶς or ἅπας a favourite word with Lk., but either form combined with a participle of ἀκούω is also freq. and characteristic (2:18, 47, 4:28, 6:47, 7:29, 20:45; Act 5:5, Act 5:11, Act 5:9:21, Act 5:10:44, Act 5:26:29; comp. Act 4:4, Act 18:8). See on 6:30.

Τί ἄρα τὸ παιδίον τοῦτο ἔσται; Not τίς; the neut. makes the question more indefinite and comprehensive: comp. τί ἄρα ὁ Πέτρος ἐγένετο (Act 12:18). The ἄρα, igitur, means “in these circumstances”; 8:25, 12:42, 22:23.

καὶ γὰρ χεὶρ Κυρίου ἦν μετʼ αὐτοῦ. “For besides all that,” i.e. in addition to the marvels which attended his birth. This is a remark of the Evangelist, who is wont now and then to interpose in this manner: comp. 2:50, 3:15, 7:39, 16:14, 20:20, 23:12. The recognition that John was under special Divine influence caused the question, τί ἄρα ἔσται; to be often repeated in after times. Here, as in Act 11:21, χεὶρ Κυρίου is followed by μετά, and the meaning is that the Divine power interposes to guide and bless. See small print on 1:20 for other parallels between Gospel and Acts. Where the preposition which follows is ἐπί, the Divine interposition is generally one of punishment (Act 13:11; Jdg 2:15; 1Sa 5:3, 1Sa 5:6, 1Sa 5:7:13; Exo 7:4, Exo 7:5). But this is by no means always the case (2Ki 3:15; Ezr 7:6, Ezr 7:8:22, 31), least of all where χείρ has the epithet ἀγαθή (Ezr 7:9, Ezr 7:28, Ezr 7:8:18). In N.T. χεὶρ Κυρίου is peculiar to Lk. (Act 11:21, Act 11:13:11; comp. 4:28, 30).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.