Luke 10:22

10:22 The Father and the Son share an intimate relationship. Jesus came to earth to reveal the Father to a lost world (see John 1:1-18).

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

Luk 10:22. Τίς) who, and how great and good.

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

Luk 10:22 . This part of the devotional utterance, setting forth Christ’s faith in the purpose of His Father and the intimate fellowship subsisting between Father and Son, appears in some texts of Lk. as a declaration made to the disciples ( στραφεὶς πρὸς τ . μ . α ., T. R.). The gesture implies that a solemn statement is to be made. τίς ἐστιν ὁ υἱὸς , ὁ πατήρ : to know who the Son or the Father is = knowing the Son and the Father. The idea in Lk. is the same as in Mt., though the expression is different.

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

Ver. 22. The words, And He turned Him unto His disciples, which are read here by several Mjj., are in vain defended by Tischendorf and Meyer. They are not authentic. How indeed could we understand this στραφείς, having turned Himself? Turned, Meyer explains, turned from His Father, to whom He has been praying, towards men. But would the phrase turn Himself back be suitable in this sense? We have here a gloss occasioned by the κατ᾿ ἰδίαν, privately, of Luk 10:23. The wish has been to establish a difference between this first revelation, made to the disciples in general (Luk 10:22), and the following, more special still, addressed to some of them only (Luk 10:23). Here we have one of the rare instances in which the T. R. (which rejects the words) differs from the third edition of Steph.

The joyful outburst of Luk 10:21 is carried on without interruption into Luk 10:22; only the first impression of adoration gives way to calm meditation. The experience through which Jesus has just passed has transported Him, as it were, into the bosom of His Father. He plunges into it, and His words become an echo of the joys of His eternal generation.

As in the passage which precedes (Luk 10:21), and in that which follows (22b), it is only knowledge which is spoken of, the words, “All things are delivered to me of my Father,” are often taken as referring to the possession and communication of religious truths, of the knowledge of God. But the work accomplished by the disciples, on occasion of which Jesus uttered those sayings, was not merely a work of teaching—there was necessarily involved in it a display of force. To overturn the throne of Satan on the earth, and to put in its place the kingdom of God, was a mission demanding a power of action. But this power was closely connected with the knowledge of God. To know God means to be initiated into His plan; means to think with Him, and consequently to will as He does. Now, to will with God, and to be self-consecrated to Him as an instrument in His service, is the secret of participation in His omnipotence. “The education of souls,” Gess rightly observes, “is the greatest of the works of Omnipotence.” Everything in the universe, accordingly, should be subordinate to it. There is a strong resemblance between this saying of Jesus and that of John the Baptist (Joh 3:35): “The Father loveth the Son, and hath given all things into His hand,”—a declaration which is immediately connected with the other relative to the teaching of Jesus: “He whom God hath sent speaketh the words of God.”

The gift denoted by the aor. παρεδόθη, are delivered to me, is the subject of an eternal decree; but it is realized progressively in time, like everything which is subject to the conditions of human development. The chief periods in its realization are these three: The coming of Jesus into the world, His entrance upon His Messianic ministry, and His restoration to His divine state. Such are the steps by which the new Master took the place of the old (Luk 4:6), and was raised to Omnipotence. “Delivered,” Gess well observes, “either for salvation or for judgment.” The καί, and, which connects the two parts of the verse, may be thus paraphrased: and that, because...The future conquest of the world by Jesus and His disciples rests on the relation which He sustains to God, and with which He identifies His people. The perfect knowledge of God is, in the end, the sceptre of the universe.

Here there is a remarkable difference in compiling between Luke and Matthew: οὐδεὶς ἐπγινώσκει, no one recognises, or discerns, says Matthew. To the idea of knowing, this επι (to put the finger upon) has the effect of adding the idea of confirming experimentally. The knowledge in question is one de visu. Luke uses the simple verb γινώσκειν, to know, which is weaker and less precise; but he makes up for this deficiency in the notion of the verb by amplifying its regimen, “What is the Father..., what is the Son;” that is to say, all that God is as a Father to the man who has the happiness of knowing Him as a son, and all that the name son includes for the man who has the happiness of hearing it pronounced by the mouth of the Father,—all that the Father and Son are the one to the other. Perhaps Matthew’s form of expression is a shade more intellectual or didactic; that of Luke rather moves in the sphere of feeling. How should we explain the two forms, each of which is evidently independent of the other? Jesus must have employed in Aramaic the verb יָדַע, H3359, to know.Now יָדַע, H3359 is construed either with the accusative or with one of the two prepositions בְּ, in, or עַל, upon. The construction with one or other of these prepositions adds something to the notion of the verb. For example, שָׁמַע, H9048, to hear; שָׁמַעלְ, to listen; שָׁמַעבְּ, to listen with acquiescence of heart. There is a similar difference of meaning between יָדַע, H3359 and יָדַע בְּor יָדַעעַל,—a difference analogous to that between the two expressions, rem cognoscere and cognoscere de re, to know a thing and to know of a thing. Thus, in the passage in Job 37:16, where יָדַע, H3359 is construed with עַל, upon, the sense is not, “Knowest thou balancings of the clouds?”

Job could not but have known the fact which falls under our eyes,—but “understandest thou the...?” Now if we suppose that Jesus used the verb יָדַע, H3359 with one of the prepositions בְּor לְ, the two Greek forms may be explained as two different attempts to render the entire fulness of the Aramaic expression; that of Matthew strengthening the notion of the simple verb by the preposition ἐπί (re cognise) (which would correspond more literally with יָדַעעַל); that of Luke, by giving greater fulness to the idea of the object, by means of the paraphrase τίς ἐστιν, what is.

A remarkable example, Luk 9:3, has already shown how differences of matter and form in the reproduction of the words of Jesus by our evangelists are sometimes explained with the utmost ease by going back to the Hebrew or Aramaic text. What a proof of the authenticity of those discourses! What a proof also of the independence of our several Greek Digests!

That exclusive knowledge which the Father and Son have of one another is evidently not the cause of their paternal and filial relation; on the contrary, it is the effect of it. Jesus is not the Son because He alone perfectly knows the Father, and is fully known only by Him; but He knows Him and is known by Him in this way only because He is the Son. In like manner, God is not the Father because He alone knows the Son, and is known only by Him; but this double knowledge is the effect of that paternal relation which He sustains to the Son.

The article before the two substantives serves to raise this unique relation above the relative temporal order of things, and to put it in the sphere of the absolute, in the very essence of the two Beings. God did not become Father at an hour marked on some earthly dial. If He is a Father to certain beings born in time, it is because He is the Father absolutely,—that is to say, in relation to a Being who is not born in time, and who is toward Him the Son as absolutely. Such is the explanation of the difficult verse, Eph 3:15. Mark, who has not the passage, gives another wherein the term the Son is used in the same absolute sense, Luk 13:32: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” After words like these, we cannot admit any radical difference between the Jesus of the Synoptics and that of John. The existence of the Son belonging to the essence of the Father, the pre-existence of the one is implied in the eternity of the other.

Immediate knowledge of the Father is the exclusive privilege of the Son. But it becomes the portion of believers as soon as He initiates them into the contents of His filial consciousness, and consents to share it with them. By this participation in the consciousness of the Son (the work of the Holy Spirit), the believer in his turn attains to the intuitive knowledge of the Father. Comp. Joh 1:18; Joh 14:6; Joh 17:26. With Gess, we ought to remark the importance of the priority given to the knowledge of the Son by the Father over that of the Father by the Son. Were the order inverted, the gift of all things, the παραδίδοναι, would have appeared to rest on the religious instruction which Jesus had been giving to men. The actual order makes it the consequence of the unsearchable relation between Jesus and the Father, in virtue of which He can be to souls everything that the Father Himself is to them.

This passage (Luk 10:21-22) is placed by Matthew, chap. 11, after the denunciation pronounced on the Galilean cities, and immediately following on the deputation of John the Baptist. We cannot comprehend those of our critics, Gess included, who prefer this situation to that of Luke. Gess thinks that the disciples (Luk 10:21) are contrasted with the unbelieving Galilean cities. But the whole passage refers to the disciples as instruments in God’s work; and Jesus contrasts them not with the ignorant Galileans, but with the wise of Jerusalem. See Matthew even, Luk 10:25. As to the following sentence, Luk 10:22, Gess thinks that he can paraphrase it thus: “No man, not even John the Baptist, knoweth the Son...,” in order thus to connect it with the account of the forerunner’s embassy, which forms the preceding context in Matthew. But in relation to the preceding verse the word no man alludes not to John, but to the wise and learned of Jerusalem, who pretended that they alone had the knowledge of God (Luk 11:52). It is not difficult, then, to perceive the superiority of Luke’s context; and we may prove here, as everywhere else, the process of concatenation, in virtue of which we find different elements united together in Mat 11:7-30 by a simple association of ideas in the mind of the compiler.

With the last words of Luk 10:22, and he to whom the Son will reveal Him, the thought of Jesus reverts to His disciples who surround Him, and in whom there is produced at this very time the beginning of the promised illumination. He now addresses Himself to them. The meditation of Luk 10:22 is the transition between the adoration of Luk 10:21 and the congratulation which follows.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Whosoever seeketh the Father without the Son, wandereth out of the way.

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

Verse 22. The Codex Alexandrinus, several other very ancient MSS., and some ancient versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins Lu 10:23, it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor WHITE says, Certissime delenda, "These words should most assuredly be erased."

Ver. 22. All things are delivered to me] See Clarke on Mt 11:27.

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

(22) All things are delivered to me.—The marginal reading, which prefixes “And turning to His disciples” to this verse instead of the next, can hardly be regarded as more than a transcriber’s error.

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

22. All things are delivered to me of my Father] Rather, were delivered to me by, cf. Luk_20:14. This entire verse is one of those in which the teaching of the Synoptists (Mat_28:18) comes into nearest resemblance to that of St John, which abounds in such passages (Joh_1:18; Joh_3:35; Joh_5:26-27; Joh_6:44; Joh_6:46; Joh_14:6-9; Joh_17:1-2; 1Jn_5:20). In the same way we find this view assumed in St Paul’s earlier Epistles (e.g. 1Co_15:24; 1Co_15:27), and magnificently developed in the Epistles of the Captivity (Php_2:9; Eph_1:21-22).

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.

All things are delivered to me of my Father,.... In some ancient copies, and in the Syriac, Persic, and Ethiopic versions, before these words, are read, "and turning to his disciples he said, all things", &c.

and no man knoweth who the Son is; what is his name, his nature, his perfections and glory; and how he is the Son of God, his only begotten Son:

but the Father; who begat him, and whose own, and proper Son he is:

and who the Father is; what are his perfections, purposes, grace, greatness, mind, and will:

but the Son; who is of him, and lay in his bosom:

and he to whom the Son will reveal him: in himself, by his Spirit; See Gill on Mat 11:27.

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

22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

Ver. 22. See Mat 28:18; Joh 3:35.

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.

22. All things—Thus far the face of Jesus has been toward the face of the Seventy—the babes for whose faith he has been thanking his Father; but now, as indicated by the words turning to his disciples, (which, though omitted from the English translation, are admitted by the best editions of the Greek Testament,) he so turns as to address the disciples in connection with the Seventy; and then, at Luk_10:23, he so completely turns around and from the Seventy as to address the disciples privately; that is, separately.

This present verse expresses the divine correspondence between Father and Son which had been implied by the thanksgiving of the previous verse. See notes on Mat_11:25-27.

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

All things are delivered to me of my Father. These words, spoken late in the public ministry, evidently refer to the Almighty power possessed and frequently exercised by the incarnate Son of God. During the days of his humiliation, Jesus Christ exercised the power of Creator, Lord of the elements, Lord of the secrets of health and disease, Lord of life and death. Dean Mansel, comparing this statement, recorded both by SS. Matthew and Luke, with the language of St. John, remarks "that there is no substantial difference between the different evangelists in their views of our Lord"s Person and nature, and that the Gospel of St. John, far from being the representative of a later theology, does but more fully expound what is implicitly contained in the earliest of the Gospels." St. Matthew (Mat_11:28-30) here gives us that sublime invitation of the Master"s to the weary and heavy-laden. In the consciousness of his possession of all power, Jesus, with infinite compassion, offers to the great army of sufferers that rest which he alone can give.

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

Who the Son is - Essentially one with the Father: who the Father is - How great, how wise, how good!

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

All things have been entrusted to me from my Father

This can be stated in active form. AT: "My Father has handed everything over to me" (See: Active or Passive)

Father ... Son

These are important titles that describe the relationship between God and Jesus. (See: Translating Son and Father)

knows who the Son is

The word that is translated as "knows" means to know from personal experience. God the Father knows Jesus in this way.

the Son

Jesus is referring to himself in the third person. (See: First, Second, or Third Person)

except the Father

This means only the Father knows who the Son is.

knows who the Father is

The word that is translated as "knows" means to know from personal experience. Jesus knows God his Father in this way.

except the Son

This means only the Son knows who the Father is.

those to whom the Son chooses to reveal him

"whoever the Son desires to show the Father to"

translationWords

God the Father

Son of God

reveal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22. καὶ στραφεὶς πρὸς τοὺς μαθητὰς εἶπεν. אBDL, Vulg[219] &c. They were perhaps omitted in some MSS. because of Luk 5:23.

[219] Vulg. Vulgate.

22. πάντα μοι … παρεδόθη ὑπό. ‘Were delivered to me by,’ cf. Luk 20:14. This entire verse is one of those in which the teaching of the Synoptists (Mat 28:18) comes into nearest resemblance to that of St John, which abounds in such passages (Joh 1:18; Joh 3:35; Joh 5:26-27; Joh 6:44; Joh 6:46; Joh 14:6-9; Joh 17:1-2; 1Jn 5:20). In the same way we find this view assumed in St Paul’s earlier Epistles (e.g. 1Co 15:24; 1Co 15:27), and magnificently developed in the Epistles of the Captivity (Php 2:9; Eph 1:21-22).

γινώσκει. Lit. ‘recogniseth.’ The various reading adopted by Marcion—ἔγνω—is as ancient as Justin Martyr, the Clementines, &c.

τίς ἐστιν ὁ υἱὸς … τίς ἐστιν ὁ πατὴρ. The periphrasis seems to express the same as the ἐπιγινώσκει, ‘fully knows,’ of St Matt., and both may be (as Godet suggests) modes of representing the Aramaic idiom ידע על.

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.

22. The importance of this verse, which is also in Mt. (11:27), has long been recognized. It is impossible upon any principles of criticism to question its genuineness, or its right to be regarded as among the earliest materials made use of by the Evangelists. And it contains the whole of the Christology of the Fourth Gospel. It is like “an aerolite from the Johannean heaven” (Hose, Gesch. Jesu, p. 527), and for that very reason causes perplexity to those who deny the solidarity between the Johannean heaven and the Synoptic earth. It should be compared with the following passages: Joh 3:35, Joh 3:6:46, Joh 3:8:19, Joh 3:10:15, Joh 3:30, Joh 3:14:9, Joh 3:16:15, Joh 3:17:6, Joh 3:10.Joh 3:1

The introductory insertion, καὶ στραφεὶς πρὸς τοὺς μαθητὰς εἶπεν (A C) is one of the few points in which the TR. (which with א B D L M Ξ omits the words) differs from the third edition of Steph.

22. Πάντα μοι παρεδόθη . The πάντα seems primarily to refer to the revealing and concealing. Christ has full power in, executing the Divine decrees. But it is arbitrary to confine the πάντα to the potestas revelandi.

γινώσκει τίς ἐστιν ὁ υἱός . “Comes to know what His nature is, His counsel, His will.” Mt. has ἐπιγινέσκει τὸν υἱόν, where the compound verb covers what is here expressed by the τίς. Both might be translations of the same Aramaic.

On purely subjective grounds Keim contends for the Marcionite reading ἔγνω, which is certainly as old as Justin (Apol. i. 63), although he has γινώσκει, Try. c. Even Meyer thinks that ἔγνω may be original. But the evidence against it is overwhelming.

Syr-Sin. makes the two clauses interrogative: “Who knoweth the Son, except the Father? and who knoweth the Father, except the Son?”

βούληται … ἀποκαλύψαι . “Willing to reveal” (RV.); “will reveal” (AV.), is the simple future. There is a similar weakening of βούλεσθαι in AV. Act 18:15, and of θέλειν, 14:14. See small print on 9:24.

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

Are delivered [παρεδοζη] . See on Mt 11:27.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.