Luke 21:15

21:15 I will give you the right words: God often assured his prophets that he would give them the words to say (Exod 4:12, 15; Deut 18:18; Isa 50:4; 51:16; Jer 1:9). Jesus’ disciples were to prepare themselves to be clear witnesses (see Col 4:5-6; 2 Tim 2:21; 1 Pet 3:15), knowing that the Spirit would help them to respond as powerfully as Jesus had done (Luke 20:20-44).

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

Luk 21:15. Ἐγὼ, I) In Mat 10:20, this is attributed to “the Spirit of the Father;” whereas now Jesus speaks in accordance with His state in His exaltation.—δώσω, I will give) being always most immediately present with you.—στόμα, a mouth) Refer to this presently after the word ἀντειπεῖν, to gainsay. Often speech was given to the martyrs, even after their tongue had been cut out, in Africa, Belgium, etc. See Wits. Misc. T. 2, p. 901, et seqq. [Also comp. Casp. Sagittarii de martyrum cruciatibus, Ed. ii., 1696, p. 285, seqq. Add the observations made on Mar 16:17.—E. B.]—σοφἰαν, a wisdom) To this refer presently after the word ἀντιστῆναι, to resist. Wisdom is power.—ἀντικείμενοι, the adversaries) It is easy to act as adversaries of believers; it is not easy to gainsay or resist them.

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

Luk 21:15 . ἐγὼ , I, emphatic, the exalted Lord, instead of “the Holy Spirit” in Mk. and “the Spirit of the Father” in Mat 10:20 . The substitution bears witness to the inspiring effect of the thought of the Lord Jesus ruling in heaven on the minds of Christians enduring tribulation, at the time when Lk. wrote. στόμα , a mouth = utterance. σοφίαν : the wisest thing to say in the actual situation. ἀντιστῆναι refers to στόμα , and ἀντειπεῖν to σοφίαν = “They will not be able to gainsay your speech nor to resist your wisdom” (Farrar, C. G. T.).

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

Verse 15. I will give you a mouth and wisdom] στομα, a mouth, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresistible eloquence to say what they ought.

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

(15) I will give you a mouth and wisdom.—The promise, even in its form, reminds us of that given to Moses when he drew back from the task of uttering God’s message to His people (Exo_4:15-16). The inward faculty of thought, the outward power of uttering thought in words, should both be given. The words are not without their importance as bearing on the supposed distinction between verbal inspiration and that which is confined to thoughts. So far as it goes, it is against that distinction. And indeed, useful as it may seem in theory, as meeting some of the difficulties, real or supposed, which attach to the theory of verbal inspiration, it seems clear, even on purely psychological grounds, that, as men think through the medium of language, the inspiration which extends to thoughts must extend also, and under the same laws and conditions, to the words in which they are expressed. What those laws and conditions are is a wider question, on which this is not the place to enter. The answer is to be found in a reverential and careful induction from the facts which the phenomena of inspiration present to us.

Adversaries.—Another favourite word of St. Paul’s (1Co_16:9; Php_1:28, et al.), and used by no other writer in the New Testament except St. Luke.

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

15. I will give you a mouth] as in Exo_4:11-12; Jer_1:9; Isa_6:6. God, as Milton says, ‘sendeth forth His cherubim with the hallowed fire of His altar to touch the lips of whom He will.’

shall not be able to gainsay] See Act_4:14; Act_6:1 o.

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 ye shall be hated of all men,.... See Gill on Mat 10:22. See Gill on Mat 24:9.

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Luke 21:18

luk 21:18

luk 21:18

luk 21:18But there shall not art hair of your head perish. That is, without the will of God, as in Mat 10:29 or not one shall perish, but what shall be restored again: or the sense is, that though they should be betrayed by their friends, and hated, and persecuted, and imprisoned by their enemies, yet they should be no losers in the main; all things should work together for their good; and though even they should be put to death, yet that would be to their advantage, since instead of a temporal, troublesome life, they should enjoy an eternal and happy one: for this cannot be understood of entire preservation from all corporeal damages and hurt; seeing it is, before declared, that they should be put into prisons, and some of them put to death; nor of their preservation at the destruction of Jerusalem, for none of them was living at that time, but the Apostle John, and he was not in those parts.

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

I will give, &c. In some parts it is said, that Christ himself will speak by the mouths of his disciples, as in this passage of St. Luke; in other places, as St. Matthew Chap. xvi. that the Father will speak; and St. Matthew Chap. x. that the Spirit of the Father will speak. In these different texts there is no contradiction, but a most perfect harmony. What one of the divine Persons says, all three say; for the voice of the Trinity is only one. (St. Ambrose)

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).

15. A mouth to utter and wisdom in the matter of utterance.

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

For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Instances of the splendid fulfillment of this promise are supplied in the "Acts" report of St. Stephen"s speech, (Ac 7) and St. Paul"s defense spoken before the Roman governor Felix (Ac 25) and before King Agrippa. (Ac 26)

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

15. ἐγὼ γάρ. This is emphatic. “I—who will then be exalted and glorified—will supply you with spiritual power.”

δώσω ὑμῖν στόμα. As in Exo 4:11-12; Jer 1:9; Isa 6:6. God, as Milton says, ‘sendeth forth His cherubim with the hallowed fire of His altar to touch the lips of whom He will.’ στόμα, mouth, is the concrete picture for the abstract speech.

οὐ δυνήσονται … ἀντειπεῖν. See Act 4:14; Act 6:10. They will not be able to gainsay your speech, nor to resist your wisdom.

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.

15.] Luke only. ἀντειπ. corresponds to στόμα, ἀντιστ. to σοφία.

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

15. ἐγὼ γάρ. With emphasis: “all of that will be My care.” In the parallel assurances in Mat 10:20 and Mar 13:11 it is the help of the Holy Spirit that is promised. In form this verse is peculiar to Lk. By στόμα is meant the power of speech; by σοφία the choice of matter and form. Comp. ἐγὼ ἀνοίξω τὸ στόμα σου (Exo 4:12), and δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου (Jer 1:9).

ἀντιστῆναι. This refers to σοφία (Act 6:10) as ἀντειπεῖν to στόμα. Their opponents will find no words in which to answer, and will be unable to refute what the disciples have advanced. Vos ad certamen acceditis, sed ego prælior. Vos verba editis, sed ego sum qui loquor (Bede). Quid sapientius et incontradicbilius confessione simplici et exserta in martyris nomine cum Deo invalescentis (Tert. Adv. Marc. 4:39, 20). Holtzmann would have it that these verses (12-15) are the composition of the Evangelist with definite reference to the sufferings of S. Paul and S. Stephen.

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