Luke 10:19

10:19 Snakes and scorpions were symbols of danger and evil (see Num 21:6-9; Deut 8:15; 1 Kgs 12:14; Isa 11:8; Ezek 2:6). Satan is the ancient serpent who tempted Eve (Gen 3:15; Rom 16:20; Rev 12:9; 20:2), and demonic forces are described as scorpions (Rev 9:3-4). • Nothing will injure you: This didn’t mean that Jesus’ followers should take dangerous chances. The point is that God protects his servants (e.g., Acts 28:3-6).

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

Luk 10:19. Δίδωμι) As I have given, so in continuation I give.—ὄφεων, serpents) Mar 16:18. An appellation appropriate to an earthly enemy: He no longer alludes to the enemy descending “from heaven,” as in the image, as lightning. The passage, Act 28:3, et seqq., is parallel to Mar 16:18; but between Mark and Luke (the Gospel) there is a verbal parallelism, yet one not of the things themselves, but of the names.[97] Believers were secured against serpents, called so both in the literal and metaphorical sense.—σκορπίων, scorpions) which are more subtle (keen, or else more minute) than serpents.—δὐναμιν) power, or, צבא, forces. Serpents and scorpions are the species: All the power is the genus.—τοῦ ἐχθροῦ, of the enemy) The singular number, applying to the chief enemy [Mat 13:39; Psa 8:3].—Οὐ ΜῊ ἈΔΙΚΉΣῌ, shall not hurt) Greater danger was lying hidden beneath, than the inexperienced had been sensible of.

[97] ‘Homonymicus,” i.e. where the same name or term is applied to different things.—ED. and TRANSL.

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

Luk 10:19 reminds one of Mar 16:18 . τοῦ ἐχθροῦ , the enemy, Satan. οὐδὲν , may be either nominative or accusative = either, “nothing shall in any wise hurt you,” R. V [101] , or “in no respect shall he (the enemy) hurt you”.

[101] Revised Version.

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

Shall do you wrong.

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

Behold, I give you, &c.--not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.

serpents and scorpions--the latter more venomous than the former: literally, in the first instance (Mar 16:17-18; Act 28:5); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant (Jo1 5:4; Eph 6:16).

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 19. To tread on serpents, c.] It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, Mt 23:33, (see the note there,) because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine and, by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See Jos 10:24. See also Ro 16:20. See the notes on Mr 16:17; Mr 16:18.

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

(19) Behold, I give unto you . . .—The better MSS. have, “I have given,” as of something already bestowed in its completeness. In the power to “tread on serpents and scorpions,” we have a manifest reference to the words of Psa_91:13. Those words stand in closest sequence with the promise which had been wrested from its true meaning by the Tempter in the great struggle in the wilderness; and it is not over-bold to think that they were connected with our Lord’s memories of that time, and especially of the fact indicated by St. Mark’s statement (Mar_1:13) that He “was with the wild beasts.” Now, through resistance to the Temptation, there had come the victory which if He had then yielded, never would have been won. Of a literal fulfilment of the words, St. Paul’s escape from the viper at Melita (Act_28:3) is the only recorded instance; but the parallelism between this promise and that of Psa_91:13 shows that the literal meaning falls into the background, that the serpent and the scorpion are symbols of spiritual powers of evil. A merely literal interpretation lands us in two serious difficulties: (1) that it represents the treading on serpents as a greater work than casting out demons; and (2) that it implies that serpents and scorpions, as such, are not part of God’s creation, but belong to the power of the Evil One. So far as we think of a literal fulfilment at all, it can only be as the symbol and earnest of the spiritual. The real kernel of the promise lies in the last words, “Nothing shall by any means hurt you,” and these find their interpretation in the thought that “nothing shall separate us from the love of God,” and that “all things work together for good to those that love Him” (Rom_8:39; Rom_8:28).

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

19. I give] Read, I have given, with א, B, C, L, &c.

power] Rather, the authority.

to tread on serpents and scorpions] Compare Mar_16:17-18. So far as the promise was literal, the only fact of the kind referred to in the

N. T. is Act_28:3-5. In legend we have the story of St John saved from poison, which is represented in Christian art as a viper escaping from the cup (Jameson, Sacred and Legendary Art, I. 159). But it may be doubted whether the meaning was not predominantly spiritual as in Gen_3:15; Rom_16:20; Psa_91:13; Isa_11:8.

nothing shall by any means hurt you] Rom_8:28; Rom_8:39.

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.

Behold, I give you power to tread on serpents and scorpions,.... Which may be literally understood, as in Mar 16:18, or figuratively of the devil, and his principalities and powers, and all his emissaries, who, for their craft and cunning, and for their poisonous and hurtful nature and influence, may be compared to serpents and scorpions:

and over all the power of the enemy; of mankind in general, and of the seed of the woman, Christ and his people in particular, Christ has a power over all his power, his whole posse of devils, even the power of the air, of which he is prince; and he communicated this power to his disciples, even to the seventy: adding,

and nothing shall by any means, hurt you; not the most hurtful and poisonous animals, nor the most malicious persecutors on earth, nor all the devils in hell: as the former venomous creatures, when took up in their hands, should not hurt, their bodies; so the other, whatever they might be permitted to do with respect to their lives, and outward estate, should never hurt their souls, and the eternal welfare of them; nor even hinder the work of God prospering in their hands.

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

19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.

Ver. 19. To tread on serpents] {See Trapp on "Mar 16:18"} Good ministers tread so hard on the old serpent’s head, that it is no wonder he turns again, and nibbleth at their heels.

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.

To tread on serpents - Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you. See the notes at Mar 16:18.

Scorpions - The scorpion is an animal with eight feet, eight eyes and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom exceeds 4 inches in length. Its sting is extremely poisonous, and it is sometimes fatal to life. It is in Scripture the emblem of malicious and crafty men. When rolled up it has some resemblance to an egg, Luk 11:12; Eze 2:6. The annexed cut will give an idea of its usual form and appearance.

The enemy - Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries - from all wicked and crafty men; and this shows that he had divine power. He that can control Satan and his hosts that can be present to guard from all their machinations, see all their plans, and destroy all their designs, must be clothed with no less than almighty power.

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

Given you power, &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes us of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Christ doth here:

1. Confirm the power before given to these seventy for working miracles, that they might not think that it ceased upon the determination of their first mission.

2. He confirmeth his promise to them for his presence with them, and protection of them.

Interpreters think here is a manifest allusion to Psa 91:13, Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under thy feet: which must be understood figuratively, the sense being, that nothing should hurt them. This promise was more specially verified for some years in God’s protection of time first ministers of the gospel, until they had done their work; and shall be fulfilled in a sense to the end of the world, according to the promise in Psa 91:13. Nothing shall hurt their souls, as to the favour of God and their eternal happiness, nor their bodies, so far forth as, or so long as, God in his wisdom shall judge fit. They have a further power also given them more common to all the ministers of the gospel sent by Christ, yea, and to all Christians. They have a power over all the power of the enemy; God will not be wanting to them in a power to resist the devil, and they have a promise that, being resisted, he shall flee from them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Behold I give—The perfect tense, I have given. The Greek perfect signifies a past act whose effect remains. I have given and the gift still remains. The gift was imparted in the first bestowment of their symbolical office, as one of its significant points. It was probably to cease with their office, though this may not be so certain. The same promise was made even to private believers in Mar_16:18, on which see our note.

Power to tread on serpents and scorpions—And as the casting out of demons by the Seventy, and the fall of Satan, which Christ saw, were both actual and physical realities, so was this treading on serpents and scorpions an actual and physical reality. The Seventy during their mission should find a superiority to reptile venom one of their miraculous gifts, as did Paul at Melita. Act_28:5. But all three of these realities were symbols of the spiritual. They were the type of the final

bruising of the serpent’s head. All the power of the enemy—It is not sin which has produced physical evil in the world; for evil, accident, and death existed on earth, as geology shows, before Adam sinned. But sin excluded man from access to the tree of life, from which he had been immortal, and thus sin established that relation of the body and mind of man towards external nature, as that disease and death ensue. Sin, therefore, constitutes to man the power of the serpent’s venom and the scorpion’s sting. Christ here promises to these his followers some faint restoration of the Adamic superiority to the power of the enemy.

The enemy—The chief and first old Serpent; the Satan of Luk_10:18, by whose first hostility all other venomous things are poisonous to man.

Hurt you—This promise of miraculous power should doubtless be limited by the laws of miracle and faith, as defined in our note on Mat_17:20.

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

Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy. The older authorities read here, "I have given." The only recorded instance of a literal fulfilment of this promise was in the case of Paul at Melita, after the shipwreck. (Act_24:3-5) A similar promise was made during the "forty days". (Mar_16:17, 18) It seems however, best, in the case of this peculiar promise, to interpret the Lord"s words as referring to spiritual powers of evil, taking the serpent and scorpion as symbols of these. It should be remembered that the subject of conversation between the Master and his servants was the conflict with and victory ever these awful powers restlessly hostile to the human race. (see Psa_91:13)

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

I give you power - That is, I continue it to you: and nothing shall hurt you - Neither the power, nor the subtilty of Satan.

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

Our Lord, finding that his seventy ambassadors had managed their former commission so well, he here enlarged it, adding there unto a promise of divine protection: Behold I give you power to tread on serpents, and nothing shall hurt you; as if Christ had said, "Go forth again in this armor of power, with which I have girt you, and I warrant you sword-free and shot-free; nothing shall by any means hurt you, neither strength nor stratagem shall overcome you. Neither the power, the presence, nor protection, of God, shall be wanting to any of Christ’s ministers, or members, who go forth in his strength against the spiritual enemies of their salvation."

As we have a promise of power in this text to enable us to resist the devil, so we have a promise of success elsewhere upon our resisting him: Resist the devil and he will flee from you, Jas 4:7

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

19. δέδωκα. אBCL, Ti[216] W.H[217] ‘I have given.’ The Rec[218] δίδωμι, ‘I am giving.’

[216] Ti. Tischendorf.

[217] W.H. Westcott and Hort.

[218] Rec. The Textus Receptus.

19. δέδωκα. ‘I have given,’ with אBCL, &c.

τὴν ἐξουσίαν. ‘The authority.’

τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων. Compare Mar 16:17-18. So far as the promise was literal, the only fact of the kind referred to in the N.T. is Act 28:3-5. In legend we have the story of St John saved from the poison, which is represented in Christian art as a viper escaping from the cup (Jameson, Sacred and Legendary Art, I. 159). But it may be doubted whether the meaning was not predominantly spiritual, as in Gen 3:15; Rom 16:20; Psa 91:13; Isa 11:8. For the metaphorical application of ‘serpents’ and ‘scorpions’ see Luk 3:7; Rev 9:5.

οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. Rom 8:28; Rom 8:39.

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.

19.] Our Lord here,—including all the evil and poison in nature in the δύναμις τοῦ ἐχθ.,—from the power given Him over that enemy, asserts the gift to them, extended afterwards to all believers (Mar 16:18), of authority to ‘bruise the head of the serpent’ (Gen 3:15). There is an evident allusion to Psa 91:13.

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

19. δέδωκα ὑμῖν τὴν ἐξουσίαν . The powers which they have received are larger than they had supposed. They possessed during their mission, and still retain, the ἐξουσία to vanquish the powers of evil. Note the article, which is almost peculiar to this passage. Contrast 5:24, 9:1, 12:5, 19:17; Act 9:14. The passage is possibly moulded on Psa 91:13: ἐπʼ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα; but comp. Deu 8:15: τοῦ ἀγαγόντος σε διὰ τῆς ἐρήμου τῆς μεγάλης καὶ τῆς φοβερᾶς ἐκείνης, οὗ ὂφις δάκνων καὶ σκορπίος. The meaning is that no fraud or treachery shall prevail against them.

καὶ ἐπὶ π. τὴν δύναμιν τοῦ ἐχθροῦ. Contrast the δύναμις of the enemy with the ἐξουσια given by Christ. Nor shall any hostile strength or ability succeed. The promise in both cases refers to victory over spiritual foes rather than to immunity from bodily injuries. “The enemy” means Satan: Mat 13:25; Rom 14:20; 1Pe 5:8. But protection from physical harm may be included (Act 28:3-5). The appendix to Mk. more clearly includes this (14:18). Comp. the story of S. John being preserved from being harmed by boiling oil (Tertul. Praeligscr. Haeligr. xxxvi.), or by drinking hemlock (Lips. Apokr. Apostelgesch. 1. PP. 426, 428, 432, 480, etc.). This latter story is unknown to the Fathers of the first six centuries.

ἐπὶν πᾶσαν τὴν δυν . This does not depend upon πατεῖν, as is shown by the change of prep. and case, but upon ἐξουσίαν. They have ἐξουσία over every δύναμις. Syr-Sin. omits πᾶσαν.

πατεῖν ἐπάνω . Not of trampling under foot as vanquished, but of walking upon without being hurt.

οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει . Strong negation: οὐδέν is probably the subject of ἀδικήσει. We might translate, “and the power of the enemy shall not in anywise hurt you.” For ἀδικεῖν with double acc. comp. Act 25:10; Gal 4:12; Phm 1:18: and for ἀδικεῖν in the sense of “injure” comp. Rev 7:3, Rev 9:4. The reading ἀδικήσῃ (BC) looks like a grammatical correction.

This last clause sums up the other two. They have power over fraud and force; nothing shall harm them. Comp. Joh 10:28, Joh 10:29; Isa 11:8, Isa 11:9.Isa 11:1

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