Luke 10:26

Luk_10:26

How readest thou?

--

Profitable reading of the Bible

As there are always among violets some that are very much sweeter to us than others, so among texts there are some that are more precious to us than others. When I go to the Bible, it is not once in a hundred times that I react a whole chapter for my own devotions. As one that goes out into the field to rest does not take the first spot that presents itself, but waits till he finds a nook where the mosses and the flowers and the shrubs are right, and then sits down and feasts his eyes on the beauties around, so I wander along till I come to a passage which, though I cannot tell why, I read over and over and over again. One or two verses or sentences, perhaps, will linger in my head all day, like some sweet passage in a letter, or like some felicitous word spoken by a friend, coming and going all the time. I find often that one single text, taking possession of the mind in the morning, and ringing through it during the whole day, does one more good than the reading of a whole chapter. Frequently some one thing that Christ said fixes itself in my mind, and remains there from morning till night. (H. W. Beecher.)

The law of God, the guide of youth

I. In following out this question to a satisfactory reply, we may, in the first place, inquire, WHAT IS WRITTEN IN THE LAW, AND HOW WE SHOULD READ, ON THE SUBJECT OF FAITH, IN THE GOSPEL? Does not the law of God tell you what the faith of the gospel is, especially all that God has revealed respecting His Son

II. But, in the second place, we must not only TAKE WHAT IS WRITTEN IN THE LAW, IN ORDER TO OUR BELIEF, BUT IN ORDER TO OUR PRACTICE. The law holds out, not only testimony to be believed, but precepts to be obeyed.

III. But, in the third place, let us inquire, WHAT IS WRITTEN IN THE LAW CONCERNING THOSE FEELINGS WHICH WE OUGHT TO CULTIVATE?

IV. But again, there is another important subject, on which it is our duty to be informed. WHAT IS WRITTEN OF THOSE ENJOYMENTS HELD OUT IN THE GOSPEL?

V. Then, WHAT IS WRITTEN IN THE LAW ON THE SUBJECT OF TRUST IN THE LORD?

VI. For again, WHAT IS WRITTEN IN THE WORD OF GOD CONCERNING DANGER? It states, the only danger to be apprehended is, the danger arising from sin.

VII. Let us inquire, however, further, WHAT IS WRITTEN IN THE LAW CONCERNING HOPE?

VIII. But next, WHAT IS WRITTEN IN THE LAW CONCERNING THE TIME WHEN THE MIND SHOULD THUS GIVE ITSELF WHOLLY TO GOD? (J. Burner.)

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

Luk 10:26. Νόμῳ, in the law) This is apposite in reference to νόμικον, a lawyer, a teacher of the law, Luk 10:25.—πῶς, how) The Jews used daily to repeat the subsequent text. We must read Scripture often, but also daily [with due care to ascertain its spiritual meaning] [It is your duty to strive to attain the scope of Scripture.—V. g.]

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

Luk_10:26-27. Πῶς ἀναγινώσκεις] מאי קראת, a customary Rabbinical formula to give occasion to a scriptural citation, Lightfoot, p. 794.

πῶς] how, that is, with what words, not instead of τί (Kypke and others). Comp. πῶς φῆς, πῶς λέγεις, πῶς δοκεῖς, and the like. Observe that ἐν τῷ νόμῳ is placed first for the sake of emphasis, and that the doubled expression of the question indicates the urgency of the questioner. Lechler in the Stud. u. Krit. 1854, p. 802, is wrong in explaining the passage as if it were πῶς σὺ ἀναγ.

Luk_10:27. The lawyer quotes Deu_6:5 along with Lev_19:18. The Jews had to repeat daily morning and evening the former passage, together with Deu_11:13 ff. (Berac. f. 3. 3; comp. on Mar_12:29); it appeared also on the phylacteries (see on Mat_23:5), but not Lev_19:18; hence the opinion of Kuinoel: Jesum digito monstrasse thecam illam, qua se ornaverat legis peritus, must be rejected. The reason why the lawyer answered entirely in the meaning of Jesus, and especially adds the passage from Leviticus, is found in the fact that his attention was directed not to what had immediately preceded, but to the problem τίς ἐστί μου πλησίον; and that he used the question τί ποιήσας κ.τ.λ., Luk_10:25, only as an introduction thereto. To this question, familiar as he was with the principles of Jesus, he must have expected an answer in which the duty of the love of ones neighbour was not wanting, and thereto he would then attach the special question meant to tempt him, viz. τίς ἐστί μου πλησίον; But since the dialogue takes such a turn that he himself becomes the respondent, he gives the answer which he had expected from Jesus; and now for his own self-justificationto show, to wit, that notwithstanding that correct answer, he did not ask his question without reason, but still needs more detailed instruction, he adds the problem under cover of which the temptation was to be brought in. The questioner, unexpectedly made to play the part of the respondent, thus keeps his object in view with presence of mind and craftiness, and it can neither be asserted that by his reply, in keeping with the meaning of Jesus, he at once gave himself up as a captive (de Wette), nor that this reply was not suggested till the question of Jesus was interposed (Bleek).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 10:26 . τί γέγραπ ., πῶς ἀναγιν ., how stands it written? how readest thou? double question with a certain empressement .

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

What is written in the law--apposite question to a doctor of the law, and putting him in turn to the test [BENGEL].

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

26. how readest thou?] The phrase resembled one in constant use among the Rabbis, and the lawyer deserved to get no other answer because his question was not sincere. The very meaning and mission of his life was to teach this answer.

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.

What is written in the law?.... Christ, with great propriety, sends him to the law, to see and observe what was written there, what are the terms and conditions of life, as fixed there; partly, because this man, by his office and character, was an interpreter of the law; and partly, because his question was, what shall I do?

how readest thou? in the law, every day; referring to the "Keriat Shema", the reading of the Shema, i.e. those words in Deu 6:4, &c, "Hear, O Israel, &c." morning and evening (i) as appears by his answer

(i) Vid. Misn. Beracot, c. 1. sect. 1, 2.

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

What is written ... - Jesus referred him to the “law” as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground - to make him feel that it was an unsafe foundation, Jesus showed him what the law “required,” and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with “that” we see our own defects, and are thus prepared to welcome a better righteousness than our own - that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Gal 3:24.

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

26. What is written… how readest thou?—It is right to refer the lawyer to his own law-books, the minister to his Bible. Stier makes some beautiful points as to the how, here, as distinguished from the what. How we read, the spirit with which we inquire or study, is often of even more importance than what we read.

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

He said unto him, What is written in the Law? The Lord replied, perhaps pointing to one of the phylacteries which the lawyer wore on his forehead and wrist. These phylacteries were little leather boxes (the dimensions of these varied from the size of an ordinary hazelnut, to that of a large walnut, and even in some cases much larger). In these leather boxes were little parchment rolls containing certain texts from the Pentateuch. Certainly the first of the two great rules, that concerning God, was one of these texts; (Deu_6:5) possibly, but not certainly, the second concerning the neighbour formed another text.

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

26. πῶς ἀναγινώσκεις; The phrase resembled one in constant use among the Rabbis (מאי קראת) and therefore involves a grave rebuke. The lawyer deserved to get no other answer because his question was not sincere. The very meaning and mission of his life was to teach this answer.

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.

26. πῶς ἀν.;] A common Rabbinical formula for eliciting a text of Scripture.

πῶς is not merely = τί, but implies how? i.e. to what purport; so that the answer should contain a summary of his reading in the Law.

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

26. Εν τῷ νοιμῳ . First with emphasis. A νομικός ought to know that ἐν νόμῳ the answer to the question is plainly given: ἐπὶ τὸν νόμον αὐτὸν παραπέμπει (Euthym.).

πῶς ἀναγινώσκεις; Equivalent to the Rabbinical formula, when scriptural evidence was wanted, “What readest thou?” But perhaps the πῶς implies a little more, viz. “to what effect”? The form of question does not necessarily imply a rebuke. For ἀναγινώσκειν see 4:16. That Jesus pointed to the man’s phylactery and meant, “What have you got written there?” is conjecture. That he had “Thou shaft love thy neighbour as thyself” on his phylactery, is improbable. The first of the two laws was written on phylacteries, and the Jews recited it morning and evening, from Deu 6:5, Deu 6:11:13; hence it was the natural answer to Christ’s question. That he adds the second law, from Lev 19:18, is remarkable, and it may be that he was desirous of leading up to the question, “And who is my neighbour?” See D.B.2 art. “Frontlets”; Schaffs Herzog, art. “Phylactery.”

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

Read. See on ch. Luk 4:16.

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