Luke 10:20

Jeremiah - Luke

CHRIST’S MESSENGERS: THEIR EQUIPMENT AND WORK

TWO LISTS OF NAMES

Jer 17:13. - Luk 10:20.

A name written on earth implies that the bearer of the name belongs to earth, and it also secondarily suggests that the inscription lasts but for a little while. Contrariwise, a name written in heaven implies that its bearer belongs to heaven, and that the inscription will abide.

We find running throughout Scripture the metaphor of books in which men’s names are written. Moses thought of a book which God has written, and in which his name was enrolled. A psalmist speaks of the ‘book of the living,’ and Isaiah of those who are ‘written among the living in Jerusalem.’ Ezekiel threatens the prophets who speak lies in Jehovah’s name that they ‘shall not be written in the writing of the house of Israel.’ The Apocalypse has many references to the book which is designated as ‘the Lamb’s book of life,’ and which is opened at the final judgment along with the books in which each man’s life-history is written, and only ‘they who are written in the Lamb’s book of life’ enter into the city that comes down out of heaven.

I. The principle on which the two lists are made up.

It is commonly supposed that the idea of unconditional predestination is implied in the writing of the names in the book of life. There is nothing in the figure itself to lead to that, and the text from Jeremiah suggests, on the contrary, that the voluntary attitude of men to God determines their being or not being inscribed in the book of heaven, since it is ‘they who depart from God’ whose ‘names are written on earth.’

Then, since in the New Testament the book of life is called ‘the Lamb’s,’ we are led to think of Christ as writing in it, and hence of our faith in Him as being the condition of enrolling our names.

II. The significance of the lists.

They are lists of the living and of the dead.

True life is in fellowship with God. The other is the register of the burials in a graveyard.

They are lists of the citizens of two cities.

The idea is that the one class have relations and affinities with the celestial, are ‘fellow-citizens with the saints,’ and have heaven as their metropolis, their mother city. Therefore they are but as aliens here, and should not wish to be naturalised. The other class are citizens of the earthly, belonging to the present, with all their thoughts and desires bounded by this visible diurnal sphere.

They are lists of those who shall be forgotten, and their works annihilated, and of those who shall be remembered and their work crowned.

The names written on earth are swiftly obliterated, like a child’s scrawl on the sand which is washed away by the next tide, or covered up by the next storm that blows about the sand-hills. What a contrast is that of the names written on the heavens, high up above all earthly mutations!

In one sense oblivion soon seizes on us all. In another none of us is ever forgotten by God, but good and bad alike live in His thought. Still this idea of a special remembrance has place, as suggesting that, however unnoticed or forgotten on earth, God’s children live in the true ‘Golden Book.’ Their names are in the book of life. ‘Of so much fame, in heaven expect the meed.’ Ay, and as, too, suggesting how brief after all is the honour that comes from men.

Also, there will be annihilation or perpetuation of their life’s work. Nothing lasts but the will of God. Men who live godless lives are engaged in true Sisyphean labour. They are running counter to the whole stream of things, and what can be left at the end but frustrated endeavours covered with a gloomy pall?

Is your life to be wasted?

They are lists of those who are accepted in judgment, and of those who are not.

Rev 20:12, Rev 20:15; Rev 21:27.

The books of men’s lives are to be opened, and also the book of life. What is written in the former can only bring condemnation. If our names are written in the latter, then He will ‘confess our names before His Father and the holy angels.’ And He will joyfully inscribe them there if we say to Him, like the man in Pilgrim’s Progress, ‘Set down my name.’ He will write them not only there, but on the palms of His hands and the tablets of His heart.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

10:20 Disciples should not rejoice in their spiritual power, but in the greatness of God who freely gives them salvation. • your names are registered in heaven: For the record of salvation in heaven’s books, see Exod 32:32-33; Ps 69:28; Isa 4:3; Dan 12:1; Mal 3:16-17; Phil 4:3; Heb 12:23; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27.

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

Luk 10:20. Μὴ χαίρετε, rejoice not) An admonition salutary at the time of their first experience, intended to moderate in a due degree their joy. Their joy is not forbidden, but is reduced to proper bounds. They who rejoice in excess through self-love, are liable to become like Satan.[98]—ὑμῶν) the names of you, who are Mine.—ἐγράφη, have been written) Although Satan hath exclaimed against it [accusing you, Rev 12:10] in heaven: (your names are written in heaven) even though on earth you have no celebrity.—ἐν τοῖς οὐρανοῖς, in the heavens) in the book which is in the heavens, the kingdom of which ye are announcing: in these heavens moreover from which Satan hath fallen down. The contrary is declared concerning apostates (prævaricatoribus, those who do not steadily follow the Lord: shufflers; crooked walkers), Jer 17:13, they shall be written in the earth.

[98] Overweening pride was his great sin.—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 10:20 . 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 influence = rejoice not so much in possessing remarkable spiritual gifts as in being spiritual men . This text may be put beside Mat 7:21-23 as bearing on the separability of gifts and graces ( χαρίσματα and χάρις ).

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

rejoice not, &c.--that is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register (Phi 4:3).

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 20. Because your names are written in heaven.] This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in Php 4:3; Re 3:5, c., the book of life, i.e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the names of deceased and disorderly persons out of the public registers, there appear to be allusions, Ex 32:32, where see the note and Re 3:5; De 9:14; De 25:19; De 29:20; 2Kg 14:27; Ps 69:28; Ps 109:13, and in other places.

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

(20) Notwithstanding in this rejoice not.—Above all exercise of power was the consciousness of the divine life, the feeling that they had a Father in heaven who had, to speak after the manner of men, registered their names as citizens of His kingdom. That was the great blessing for them, and for all believing souls after them. The words leave open the question whether that registration conferred a title which they could not forfeit, and the current language of the Old Testament—the prayer of Moses, “Blot me out of Thy book” (Exo_32:32), the warnings of Exo_32:33, Deu_9:14; Deu_29:20—would suggest the thought that even here the joy was to be tempered with fear and trembling. The reappearance of a like promise in Rev_3:5 as the reward of obedience, and therefore conditioned by it, no less than the general tenor of the teaching of the Epistles (1Co_9:27; Gal_2:21; 2Pe_1:10), confirms this interpretation. It may be noted (1) that the better MSS. omit the word “rather,” and introduce the second clause abruptly—“Rejoice that your names are written . . .;” and (2), as implied above, that the root-thought of the image is that of a king taking the census of those who are citizens of his kingdom, as distinguished from aliens and foreigners. In Psa_87:4-5, we have a memorable instance at once of the literal fact and of its spiritual application.

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

20. are written in heaven] Rather, have been recorded in the heavens (reading ἐγγέγραπται). On this ‘Book of God,’ or ‘Book of Life,’ see Exo_32:32; Psa_69:28; Dan_12:1; Php_4:3; Heb_12:23; Rev_13:8; Rev_20:12; Rev_21:27. It is the opposite to being “written in the earth,” Jer_17:13.

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.

Notwithstanding in this rejoice not,.... That their power was enlarged, or that they had, the same as before:

that the spirits, evil spirits, devils, are subject unto you; and come out of men at your command; rejoice not so much in this, or chiefly and principally; not but that it was matter of joy both with respect to the gift bestowed upon them, and the benefits men received by it, and the glory that was brought to Christ through it;

but rather rejoice, because your names are written in heaven; in the book of life, called the Lamb's book of life, written from the foundation of the world: in divine predestination to everlasting glory and happiness: which shows that God's election to eternal life is of particular persons, of persons by name; that it is sure, and certain, and immutable, being in opposition to what is written in earth, Jer 17:13, that the knowledge of this may be attained to, through the grace of God, the revelation of Christ, and the witnessings of his Spirit; and that this is matter of the greatest job, since it is the foundation and security of all the blessings of grace and glory.

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

20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

Ver. 20. That your names are written] That you are enrolled burgesses of the new Jerusalem. Paul by his privilege of being a Roman escaped whipping; we by this escape damnation. The sinner engrosseth his name in the book of perdition.

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.

Rather rejoice ... - Though it was an honor to work miracles, though it is an honor to be endowed with talents, and influence, and learning, yet it is a subject of “chief” joy that we are numbered among the people of God, and have a title to everlasting life.

Names are written in heaven - The names of citizens of a city or state were accustomed to be written in a book or register, from which they were blotted out when they became unworthy, or forfeited the favor of their country. Compare Psa 69:28; Exo 32:32; Deu 9:14; Rev 3:5. That their “names were written in heaven,” means that they were “citizens” of heaven; that they were friends of God and “approved” by him, and would be permitted to dwell with him. This was of far more value than all “earthly” honor, power, or wealth, and “in” this people should rejoice more than in eminent endowments of influence, learning, talents, or possessions.

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

It is a usual thing in holy writ, to have prohibitions delivered in general terms, which must be understood in a restrained sense. That it is so here, appeareth plainly by the word

rather, prefixed to rejoice, in the latter part of the sentence. For it was doubtless a just cause of joy and rejoicing to them that Christ had honoured them with such an extraordinary gift and power, but not of so much joy as to know that their names were written in the book of life; for as the good was infinitely greater, so a proportionable joy was requisite upon the assurance of it.

The expression written in heaven, is equivalent to the being written in the book of life, whereby is signified, either the certain designation of some to eternal life, or effectual calling. We read of this book of life, Rev 3:5; 20:12,15; 21:27; 22:19. It is called the Lamb’s book, Rev 13:8, and it is said it was written from the foundation of the world; which will justify those divines who understand it of a particular election from eternity; whereas it is objected that when amongst the twelve there was a son of perdition, it is unreasonable to think that all the seventy were elect vessels. It is easily answered, that our Saviour’s words were true according to the usual phrase of speaking, if the generality of them only were such. Nor need our Saviour be understood as asserting all their names were so written, but only asserting the greatest cause of joy to be, if men can by their calling find that their election is sure. From our Saviour’s words we may infer,

1. That there is a book of life, an election of grace.

2. That there are names written in this book; it is an election of persons.

3. That men may know that their names are written in that book, otherwise they could not rejoice; no man rejoiceth but in a good with which he hath some degree of union.

4. That this is a greater cause of joy, than for a man to know that he hath a power to cast out devils.

Men may be made use of to cast out devils in Christ’s name, who yet may go to the devil at last, Mat 7:22,23; so cannot those whose names are written in the book of life. But I cannot understand that our Saviour in these words asserts that all the names of the seventy were written in that book. The tendency of his discourse is rather to quicken them to give all diligence to make sure of this cause of joy and rejoicing.

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

20. In this rejoice not—This is said comparatively. Rejoice not so much in a temporal power as in your own eternal salvation. Of what use is it to cast out demons, if you are finally cast away with devils forever?

Names are written in heaven—The record or census of the names of all the living citizens was, as we find, kept in Jerusalem. Isa_4:3. So, figuratively, a book or census-roll of the living, a book of life, a celestial census, is kept in the New Jerusalem. “1 John saw the holy city, New Jerusalem… And there shall in no wise enter into it any… but they which are written in the Lamb’s book of life.” The record of our names in this New Jerusalem census is evidence of our heavenly citizenship. Our names are there recorded when we are justified by a living faith. The retention of our names is conditional; that is, our names may be blotted out by sin, and thus our citizenship be lost. Psa_69:19; Psa_69:28; Exo_32:31. “God shall take away his part out of the book of life and out of the holy city.”

Rev_22:19. To cast out devils, to possess great power, may be a joyous prerogative; but what if it be enjoyed at the expense of a loss of our citizenship from heaven and name blotted from the Book of Life?

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

But rather rejoice, because your names are written in heaven. "After all," went on the wise and loving Master, "though you have made the glad discovery of the power you possess, if, as my servants, you use aright my Name, after all, your real reason for joy is, not the possession of a new, mighty power, but the fact of your name having been written in the book of life as one of my servants commissioned to do my work." Many commentators here cautiously point out that even this legitimate joy should be tempered with fear and trembling, for even this true title to honour might be blotted nut of that golden book of heaven. (see Exo_32:33 Jer_17:13 Psa_69:28 Rev_22:19) In this deep legitimate joy men and women of all callings, who try to follow the Master, in every age, may share.

Better things.

When Jesus said, "Rejoice not,... but rather rejoice," he did not mean to condemn the satisfaction which the seventy were expressing in their triumph ever the evil spirits. There was nothing wrong in such gratification. To exercise power, especially a newly acquired power, and more especially a power that is possessed by few, this is simply natural; and to rejoice in the exercise of beneficent power is not only not wrong, but is distinctly and positively right and worthy. But there are other sources of joy that are more excellent; it is a question of the relatively rather than the absolutely good. We conclude from our Master"s words

I THAT IT IS BETTER TO BUILD ON CHARACTER THAN ON CIRCUMSTANCE. This was a very pleasing incident in the life of the seventy; they would always look back to it with pleasure, and speak of it with interest to themselves and others. But it was only an incident. It was decisive of nothing. It did not determine their future course, their final destiny. They might, have done what they did and yet have gone downward and reached an evil end. To have "their names written in heaven" meant to be right at heart, to be reconciled to God, to be loyal citizens of the spiritual and heavenly kingdom, to be sound and true within. It is this which is to be desired and to be sought and to be built upon. Life may have a large number of interesting episodes, of gratifying circumstances, and may yet be a miserable failure, may have to be looked back upon with pain and shame. To be right with God, to have "truth in the inward parts," to be such a one on earth as that those who live in heaven will recognize us as their kindred, that is the thing to be concerned about, that is the goal to be gained at all costs, the true source of human joy.

II THAT IT IS BETTER TO ENJOY THE ABIDING FAVOUR OF GOD THAN THE SHORT-LIVED THANKS OF MAN. Doubtless one part of the satisfaction which the seventy enjoyed was the gratitude they received from those whom they relieved; but better than human gratitude is the favor of the living God. The thankfulness of a sensitive and responsive human soul is by no means to be despised or disregarded, but it is a very precarious basis of human happiness. It is sometimes denied where it is most due; it is sometimes very slight and transient when it should be deep and lasting. But God"s favor abides. "Having loved his own, he loves them to the end;" "In his favor is life." If we are upheld in our integrity, and God sets us before his face for ever, (Psa_41:12) we can afford to part with other things. "Better to walk the realm unseen Than to watch the hour"s event Better the smile of God always Than the voice of man"s consent.

III THAT IT IS BETTER TO EXERT A LASTING INFLUENCE FOR GOOD UPON THE SOUL THAN TO CONFER A TEMPORARY GOOD UPON THE BODY. The bodily service rendered by the seventy was great as far as it went and so long as it lasted. But the eyes then and by their means opened, and the ears then unstopped, were soon closed again in death; and the feet then made to walk were soon motionless in the grave. But to have their names written in heaven, and to be thus prepared to enlighten the minds and to quicken the souls of men, was to be in a position to render lasting, even everlasting good; that was to confer immeasurable benefit on those whom they sought to bless.

1. Are our names written in that book of life?

2. Are we appreciating its inestimable value?

3. Are we making use of the qualifications it implies to serve our fellow-men in the highest ways? C.

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

Rejoice not so much that the devils are subject to you, as that your names are written in heaven - Reader, so is thine, if thou art a true, believer. God grant it may never be blotted out!

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

In these words of our Saviour there is something corrective, and something directive: the corrective part lies in the first words, wherein Christ checks the suspected excesses of their joy for victories gained over evil spirits: In this rejoice not: that is, let not your hearts too much overflow with joy upon this occasion. The negative is not absolute, but comparative only. Christ does not forbid, but only qualify and moderate their joy: That the spirits are subject to you, that is, the devils.

Where note,

1. That though the evil angels by their fall have lost their happy condition, yet not their original constitution; their honor, but not their nature: they are spirits still.

2. The subjection of those evil spirits to the power of Christ, is not a free and professed, but an involuntary and imposed subjection, like that of a slave to his lord, whether he will or not.

Learn hence,

1. That evil spirits are subject to the power of Christ! Not only to his personal, but to his ministerial power.

2. That it is matter of great joy to see evil spirits brought into subjection by the power of Christ. To see the evil spirit of pride and contention, of envy and malice, of error and falsehood, of jealousy and self-love, of animosity and division, not only chained but changed; to see not only an unwilling subjection, but a subjection of the will given to Christ; is matter of great joy and unspeakable rejoicing.

The directive part of our Saviour’s words lies in the latter part of the verse: but rather rejoice that your names are written in heaven. There are no literal records in the court of heaven, no pen or ink, paper or parchment; but to be written in heaven, is to have a title to eternal life, and to be made meet for the inheritance of the saints in light.

Learn, 1. That God has in heaven a book of life; a book written with the golden rays and beams of his own eternal love.

2. That there are names written in this book.

3. That persons may know that their names are written in that book, otherwise they could not rejoice, for no man can rejoice at an unknown good.

4. That it is greater matter of joy and rejoicing to know that our names are written in heaven, than to have a power to cast out devils here on earth. A man may have power to cast forth devils out of others, and yet at the same time the devil may have power in and over himself: Therefore in this rejoice not, that the devils are subject unto you, but rather rejoice that your names are written in heaven.

If you say, with what spectacles shall we read that at such a distance? Who will ascend up into heaven to see whether his name be written there? Who can send a messenger there to search the records? I answer, turn your eyes inward: if the name of God be written in thy heart, thy name is certainly written in heaven: if you in your daily actions write out a copy of God’s book (the blessed Bible) here below, assure yourselves the hand of God has written your names in his book above; that is, you shall certainly be saved.

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

20. μὴ χαίρετε … χαίρετε δὲ ὅτι. Here, as often, the ‘not’ followed by ‘but’ means ‘not so much … as that.’ “Nolite tam propterea laetari … quam potius.” This idiom, which is very important to observe in the interpretation of Scripture, is found in Act 5:4 (not so much to man, as to God), 1Co 15:10 (not I alone, but the grace of God with me), &c. See Winer, p. 621.

ἐνγέγραπται ἐν τοῖς οὐρανοῖς. ‘Have been recorded in the heavens’. On this ‘Book of God,’ or ‘Book of Life,’ see Exo 32:32; Psa 69:28; Dan 12:1; Php 4:3; Heb 12:23; Rev 13:8; Rev 20:12; Rev 21:27. Such a record is the opposite to being “written in the earth,” Jer 17:13. The reading ἐγράφη would point to the single fact of their names being inscribed; ἐγγέγραπται, to their standing permanently recorded. Comp. Est 10:2.

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.

20.] The connexion is—‘seeing that the power which I grant to you is so large, arising from my victory over the enemy,—make not one particular department of it your cause of joy, nor indeed the mere subjection of evil to you at all—but this,—the positive and infinite side of God’s mercy and goodness to you, that He hath placed you among His redeemed ones.’

τὰ πνεύμ. is something different from τὰ δαιμόνια in those words above, and denotes a wider range of influence—influence over spirit for good—whereby the πνευματικὰ τῆς πονηρίας are subjected to the believers in Christ.

The ἐγγέγραπται ἐν τοῖς οὐρανοῖς is an expression in various forms frequent in Scripture, and is opposed to ἐπὶ τῆς γῆς γραφήτωσαν, Jer 17:13, said of the rebellious. But no immutable predestination is asserted by it;—in the very first place where it occurs, Exo 32:32, Exo 32:33, the contrary is implied, see Psa 69:28: Isa 4:3: Dan 12:1: Php 4:3: Heb 12:23: Rev 3:5; Rev 13:8; Rev 20:12, Rev 20:15. The τὰ ὀνόμ. ὑμ. seems to be a reference to ἐν τῷ ὀν. σου above, which perhaps was with them a medium of self-praise, as so often with Christians. Our Lord says, ‘the true cause of joy for you is, not the power shewn forth by or in you in My Name, but that you, your names, are in the book of life’—as testified by the πνεῦμα which συμμαρτυρεῖ τῷ πν. ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ, Rom 8:16. And this brings us to ver. 21, where our Lord rejoices in the revelation of these things even to the babes of the earth by the will and pleasure of the Father:—these things—not, the power over the enemy—but all that is implied in ἐγγέγραπται ἐν τ. οὐρ.

This, which is the true cause of joy to the believer, causes even the Saviour Himself to triumph, anticipating Isa 53:11.

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

20. πλὴν ἐν τούτῳ μὴ χαίρετε . “But (although you may well rejoice, yet) cease to rejoice in this, but continue to rejoice in something better.” Pres. imperat in both cases. Ista lætitia periculo superbiæ subjacet: illa demissum gratumque animum Deo subjicit (Grodus). The casting out of demons gives no security for the possession of eternal life. It is not one of τὰ χαρίσματα τὰ μείζονα still less is it the καθʼ ὑπερβολὴν ὁδόν (1Co 12:31). A Judas might cast out demons. Comp. “I will have mercy, and not sacrifice” (Hos 6:6), which does not mean that sacrifice is forbidden, but that mercy is greatly superior. See on 23:28 and comp. 14:12, 13. For πλήν comp. vv. 11, 14.

τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. “Your names have been written, and remain written, in heaven,” as citizens possessing the full privileges of the heavenly commonwealth: in cœlis untie Satanas decidit: etsi reclamavit Satanas: etiamsi in terra non sitis celebres (Beng.). But there is probably no reference to ἐν τῷ ὀνόματί (ver. 7). “Do not rejoice because you exorcize demons in My name, but rejoice because your names are written in heaven,” is a false antithesis.2 There is no emphasis on ὑμῶν. Comp. Heb 12:23; Rev 3:5, Rev 3:17:8, Rev 3:20:12, Rev 3:15, Rev 3:21:27, Rev 3:22:19; Php 3:20. The figure is one of many taken from O.T. and endued with a higher meaning: Isa 4:3; Eze 13:9; Dan 12:1. Comp. Hermas, Vis. i. 3, 2; Sim. ii. 9. Contrast Jer 17:13. For Rabbinical illustrations see Wetst. on Php 4:3. Allusion to the Oriental custom of recording in the archives the names of benefactors (Est 10:2; Hdt. viii. 90, 6) is not probable. And it is clear from Rev 3:5, Rev 3:22:19; Exo 32:32; Psa 69:28 that absolute predestination is not included in the metaphor. For the Hebr. plur. τοῖς οὐρανοῖς comp. 12:33, 21:26; Act 7:56.

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