Wyc., mandment. From δοκέω, to think. Hence, strictly, a personal opinion; and, as the opinion of one who can impose his opinion authoritatively on others, a decree.

The world (τὴν οἰκουμένην)

Lit., the inhabited (land). The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5).

Be taxed (ἀπογράφεσθαι)

The word means properly to register or enter in a list. Commentators are divided as to whether it refers to an enrolment for taxation, or for ascertaining the population. Rev., enrolled, which may be taken in either sense.

Rather, this occurred as the first enrolment ; or, as Rev., this was the first enrolment made; with reference to a second enrolment which took place about eleven years later, and is referred to in Acts 5:37.

The A. V. and Rev. alike miss the graphic force of the imperfect tense, were going. The preparation and bustle and travel were in progress.

To his own city

The town to which the village or place of their birth belonged, and where the house and lineage of each were registered.

According to the Jewish mode of registration the people would be enrolled by tribe, families or clans, and households. Compare Joshua 7:16-18. Rev., house and family.

We may read either, went up with Mary, denoting merely the fact of her accompanying him; or, to enrol himself with Mary, implying that both their names must be registered.

Espoused

Not merely betrothed. See Matthew 1:20, Matthew 1:24, Matthew 1:25; also see on Matthew 1:18.

Great with child (ἐγκύῳ)

See on Luke 1:24. Only here in New Testament.

The Greek reads literally, her son, the first-born.

Wrapped in swaddling-clothes (ἐσπαργάνωσεν)

Only here and Luke 2:12. Naturally found often in medical writings. Swaddle is swathed, from the verb to swathe.

In a manger (ἐν φάτνῃ)

Used by Luke only, here and Luke 13:15. Wyc. has a cracche, spelt also cratch. Compare French crche, a manger. Quite possibly a rock-cave. Dr. Thomson says: "I have seen many such, consisting of one or more rooms, in front of and including a cavern where the cattle were kept" ("Land and Book").

In the inn (ἐν τῷ καταλύματι)

Only here, Luke 23:11; Mark 14:14, on which see note. In both these passages it is rendered guest-chamber, which can hardly be the meaning here, as some have maintained. (See Geikie, "Life and Words of Christ," i., 121.) In that case the expression would be, they found no κατάλυμα, guest-chamber. The word refers to the ordinary khan, or caravanserai. Tynd., hostrey. "A Syrian khan is a fort and a mart; a refuge from thieves; a shelter from the heat and dust; a place where a man and his beast may lodge; where a trader may sell his wares, and a pilgrim may slake his thirst....Where built by a great sheikh, it would have a high wall, an inner court, a range of arches or lewans, an open gallery round the four sides, and, in many cases, a tower from which the watcher might descry the approach of marauding bands. On one side of the square, but outside the wall, there is often a huddle of sheds, set apart from the main edifice, as stables for the asses and camels, the buffaloes and goats. In the centre of the khan springs a fountain of water, the first necessity of an Arab's life; and around the jets and troughs in which the limpid element streams, lies the gay and picturesque litter of the East. Camels wait to be unloaded; dogs quarrel for a bone; Bedaween from the desert, their red zannars choked with pistols, are at prayer. In the archways squat the merchants with their bales of goods....Half-naked men are cleansing their hands ere sitting down to eat. Here a barber is at work upon a shaven crown; there a fellah lies asleep in the shade....Each man has to carry his dinner and his bed; to litter his horse or camel; to dress his food; to draw his water; to light his fire, and to boil his mess of herbs" (Hepworth Dixon, "The Holy Land").

Luke's Gospel is the gospel of the poor and lowly. This revelation to the shepherds acquires additional meaning as we remember that shepherds, as a class, were under the Rabbinic ban, because of their necessary isolation from religious ordinances, and their manner of life, which rendered strict legal observance well-nigh impossible.

Keeping watch (φυλάσσοντες φυλακὰς)

Φυλακή is sometimes used of a watch as a measure of time, as in Matthew 14:25; Mark 6:48; Luke 12:38. So possibly here. See Rev. in margin, night-watches. There is a play upon the words: watching watches. There was near Bethlehem, on the road to Jerusalem, a tower known as Migdal Eder, or the watch-tower of the flock. Here was the station where shepherds watched the flocks destined for sacrifice in the temple. Animals straying from Jerusalem on any side, as far as from Jerusalem to Migdal Eder, were offered in sacrifice. It was a settled conviction among the Jews that the Messiah was to be born in Bethlehem, and equally that he was to be revealed from Migdal Eder. The beautiful significance of the revelation of the infant Christ to shepherds watching the flocks destined for sacrifice needs no comment.

Their flock (τὴν ποίμνην)

May not the singular number fall in with what has just been said? - the flock, the temple-flock, specially devoted to sacrifice. The pronoun their would furnish no objection, since it is common to speak of the flock as belonging to the shepherd. Compare John 10:3, John 10:4.

Omitted by the best texts.

The angel

More correctly an angel, as Rev. The Greek has no article.

Came upon (ἐπέστη)

The word is used in this sense in classical Greek, as well as in that of to stand by, which Rev. prefers here, as in Acts 12:7. In Luke 2:38 of this chapter, Rev. renders coming up. The rendering to come upon has a hostile flavor, as properly in Acts 17:5, where the verb is rendered assaulted; so that the Rev. rendering here is preferable.

They were sore afraid

Lit., feared with great fear.

Wyc. is strictly literal: I evangelize to you a great joy.

Which (ἥτις)

Of a class or character which, etc.

People (τῷ λαῷ)

Rev., rightly, "the people;" the article pointing specially to the people of Israel.

It adds to the vividness of the narrative to keep to the strict rendering of the aorist, was born.

A Saviour

See on Matthew 1:21.

Christ

See on Matthew 1:1.

Lord

See on Matthew 21:3.

See on Matthew 11:20.

The babe (βρέφος)

See on 1 Peter 2:2. Rev., properly, "a babe." No article

Host (στρατιας) is literally army. "Here the army announces peace" (Bengel). Wyc., heavenly knighthood. Tynd., heavenly soldiers.

Both Tischendorf and Westcott and Hort read εὐδοκίας which the Rev. follows. According to this the rendering is, unto men of good pleasure, or as Rev., among men in whom he is well pleased. Wyc., to men of good-will. For a similar construction, see Acts 9:15; Colossians 1:13.

Some texts add οἱ ἄνθρωποι, the men; but the later texts omit.

Let us go (διέλθωμεν)

The preposition διά, through, implies through the intervening space.

Thing (ῥῆμα)

See on Luke 1:37. The utterance of the shepherds contains a climax: "Let us go and see this saying, which has come to pass; which the Lord made known."

Only here and Acts 21:4. Ἀνά indicates the discovery of the facts in succession.

Mary and Joseph and the babe

Each has the article, pointing to the several parties already referred to.

See on Luke 2:8. These shepherds, having charge of flocks devoted to sacrifice, would presently be in the temple, and would meet those who came to worship and to sacrifice, and so proclaim the Messiah in the temple.

See on the simple verb τηρέω, on 1 Peter 1:4. The word signifies not merely to guard, but to keep, as the result of guarding. Hence the compound verb is very expressive: kept, σύν, with or within herself: closely. Note the imperfect tense: was keeping all the while.

Pondered (συμβάλλουσα)

The present participle, pondering. Lit., bringing together: comparing and weighing facts. Wyc., bearing together in her heart. Vulg., conferens. Compare Sophocles, "Oedipus Coloneus," 1472-4.

"Oedipus. My children, the heaven-ordained end of life has come upon him who stands here, and there is no avoiding it.

"Antigone. How dost thou know, and with what (fact) having compared (συμβαλὼν) thine opinion hast thou this ?"

The A. V. follows the reading αὐτῆς, her: but all the best texts read αὐτῶν, their; the plural including Joseph with Mary as partaking of the ceremonial defilement. The mother of a child was levitically unclean for forty days after the birth of a son, and for eighty days after the birth of a daughter. Women on this errand commonly rode to the temple on oxen; that the body of so large a beast between them and the ground might prevent any chance of defilement from passing over a sepulchre on the road. For details, see Edersheim, "Life and Times of Jesus," i., 195; "The Temple," p. 302; Geikie, "Life and Words of Christ," i., 127.

To present him to the Lord

The first-born son of every household must be redeemed of the priest at the price of five shekels of the sanctuary; about two dollars and fifty cents. Numbers 18:15, Numbers 18:16; Exodus 13:2.

The word law occurs in this chapter five times; oftener than in all the rest of this Gospel put together. Luke emphasizes the fact that Jesus" was made under the law" (Galatians 4:4), and accordingly elaborates the details of the fulfilment of the law by the parents of both John and Jesus.

The offering of the poor. While the lamb would probably cost about one dollar and seventy-five cents, the doves would cost about sixteen cents. She would not bring the creatures themselves, but would drop the price into one of the thirteen trumpet-shaped chests in the Court of the Women. Young pigeons: lit., young ones of pigeons (νοσσοὺς περιστερῶν). Wyc. has culver-birds; culver being an old English term for dove. So Spenser:

"More light than culver in the falcon's fist."

Used by Luke only. The kindred word, εὐλάβεια, godly-fear, occurs twice' Hebrews 5:7; Hebrews 12:28. From εὖ, well, and λαμβάνω, to take hold of. Hence of a circumspect or cautious person who takes hold of things carefully. As applied to morals and religion, it emphasizes the element of circumspection, a cautious, careful observance of divine law; and is thus peculiarly expressive of Old Testament piety, with its minute attention to precept and ceremony. Compare Acts 2:5.

Consolation of Israel

Compare hope of Israel, Acts 28:20, and Isaiah 40:1. The Messianic blessing of the nation. Of the Messiah himself, Rest. See Isaiah 11:10. A common form of adjuration among the Jews was, So may I see the consolation

Lit., it was having been revealed; i.e., it stood revealed, while he waited for the fulfilment of the revelation. The verb means primarily to have dealings with; thence to consult or debate about business matters; and so of an oracle, to give a response to one consulting it. The word here implies that the revelation to Simeon had been given in answer to prayer. See on Matthew 2:12.

Lit., as Rev., "in the Spirit'" the Holy Spirit prompting him. Indicating rather his spiritual condition, as one who walked with God, than a special divine impulse.

After the custom (κατὰ τὸ εἰθισμένον)

Lit., according to that which was wont to be done. Only here in New Testament; and the kindred words, ἔθος custom, and ἔθω, to be accustomed, occur more frequently in Luke than elsewhere. Very common in medical writings.

Lit., thou dost release. The word is often used of manumitting or setting free on payment of ransom; and as Simeon uses the word for bond-servant, it is evident that his death is conceived by him under the figure of enfranchisement from service. Godet's "release of a sentinel from duty" is fanciful.

O Lord (δέσποτα)

See on 2 Peter 2:1.

In peace

Rev. properly puts this in its emphatic position at the end of the sentence.

The noun is plural, the peoples, and refers equally to the Gentiles. See Introduction, on the universality of Luke's Gospel. Wyc., all peoples; and so Rev.

The light itself as distinguished from λύχνος, a lamp, which the A. V. often unfortunately renders light. See on Mark 14:54.

To lighten (εἰς ἀποκάλυψιν)

Wrong. Rev., correctly, for revelation. Wyc., to the shewing. It may be rendered the unveiling of the Gentiles.

Gentiles (ἐθνῶν)

Assigned to the same root as ἔθω, to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν, above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory.

The best texts read ὁ πατὴρ αὐτοῦ his father.

Marvelled (ἦν θαυμάζοντες)

The Greek construction is peculiar. His father was and his mother wondering; the finite verb in the singular agreeing with the father, while the plural participle agrees with both. As usual, this combination of finite verb and participle denotes continuance or progression: they were marvelling while Simeon was speaking. So Rev.

The parents; the child being separately and specially designated.

Is set (κεῖται)

The verb means primarily to be laid, and so to lie: hence to be set forth or promulgated, as the law is said to be laid down, and so, appointed or destined, as here.

The fall and rising again (πτῶσιν καὶ ἀνάστασιν)

For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising.

Which shall be spoken against (ἀντιλεγόμενον)

The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic of the sign: a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare Hebrews 12:3. Wyc., a token to whom it shall be gainsaid.

Strictly, a large Thracian broadsword. Used in Septuagint of the sword of Goliath (1 Samuel 17:51). A figure of Mary's pang when her son should be nailed to the cross.

Only here and Revelation 2:20.

Asher

That tribe was celebrated in tradition for the beauty of its women, and their fitness to be wedded to high-priests or kings.

Of great age (προβεβηκυῖα ἐν ἡμέραις πολλαῖς)

Lit., advanced in many days.

The A. V. might be supposed to be stating her age; but the best texts read ἕως, until, instead of ὡς about; and the statement refers to the time of her widowhood; a widow even for (or up to) fourscore and four years. So Rev.

Served (λατρεύουσα)

The present participle, serving. Rev., worshipping. See on Luke 1:74.

See on Luke 2:9.

Gave thanks (ἀνθωμολογεῖτο)

The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression "to return thanks" for something received. Compare Sept., Psalm 79:13.

Spake

Not a public utterance, for which the words, those that waited, etc., would be inappropriate. It was to the pious ones who were with her in the temple, waiting for the Messiah.

In Jerusalem (ἐν Ἰερουσαλήμ)

All the best texts omit ἐν, in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, Luke 2:25. Compare Luke 1:68, and see Isaiah 40:2.

See on Matthew 2:23.

The Jews marked the stages of a child's development by nine different terms: the new-born babe (Isaiah 9:6); the suckling (Isaiah 11:8); the suckling beginning to ask for food (Lamentations 4:4); the weaned child (Isaiah 28:9); the child clinging to its mother (Jeremiah 44:7); the child becoming firm and strong (Isaiah 7:14, of the virgin-mother); the youth, literally, he that shakes himself free; the ripened one, or warrior (Isaiah 31:8).

Though women were not bound to present themselves in person.

At which age he was known as a son of the law, and came under obligation to observe the ordinances personally.

Not necessarily the whole seven days of the festival. With the third day commenced the so-called half-holidays, when it was lawful to return home.

From σύν, with, and ὁδός, the way. The company that shared the journey.

Went a day's journey

Before they missed him.

They sought (ἀνεζήτουν)

From ἀνὰ, from the bottom up, and ζητέω, to seek. Thus implying a thorough search: they looked for him up and down.

All the way as they went. Force of ἀνὰ, as above.

From the time of separation.

In the temple

"We read in the Talmud that the members of the Temple-Sanhedrin, who, on ordinary days, sat as a court of appeal from the close of the morning to the time of the evening sacrifice, were wont, upon Sabbaths and feast-days, to come out upon the terrace of the temple, and there to teach. In such popular instruction the utmost latitude of questioning would be given. It is in this audience, which sat upon the ground, surrounding and mingling with the doctors, and hence during, not after, the feast, that we must seek the child Jesus" (Edersheim, "Life and Times," etc., 1:247). From this, Edersheim argues that the parents set out for home before the close of the feast.

Sitting

Not occupying a teacher's place, but sitting in the circle among the doctors and their hearers. See above. Compare Acts 22:3.

From συνίημι, to bring together. Hence that quality of mind which combines: understanding not only of facts, but of facts in their mutual relations. See on Mark 12:33; where there is meant "the love of a well-pondered and duly considered resolution which determines the whole person; the love which clearly understands itself" (Cremer).

A very strong word; the verb meaning, literally, to strike out or drive away from; and so to drive out of one's senses. Hence in the general sense of great amazement. Amaze is to throw into a maze or labyrinth; and so is closely akin to the Greek word here, and is a faithful rendering.

Son (τέκνον)

Lit., child. See on Matthew 1:1.

Thy father

"Up to this time Joseph had been so called by the holy child himself; but from this time never" (Alford).

Have sought (ἐζητοῦμεν)

Imperfect tense: were seeking; Mary is going over in mind the process of the search.

The first saying of Jesus which is preserved to us.

Must (δεῖ)

Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; Matthew 26:54; Mark 8:31; Luke 4:43; Luke 9:22; Luke 13:33; Luke 24:7, Luke 24:26, Luke 24:46; John 3:14; John 4:4; John 12:34.

About my Father's business (ἐν τοῖς τοῦ πατρός)

Lit., in the things of my Father. The words will bear this rendering; but the Rev. is better, in my Father's house. Mary's question was not as to what her son had been doing, but as to where he had been. Jesus, in effect, answers, "Where is a child to be found but in his Father's house?"

See on Luke 1:37.

The participle and finite verb, denoting habitual, continuous subjection. "Even before, he had been subject to them; but this is mentioned now, when it might seem that he could by this time have exempted himself. Not even to the angels fell such an honor as to the parents of Jesus" (Bengel). Compare Hebrews 1:4-8.

Kept (διετήρει)

Only here and Acts 15:29. The preposition διά, through, indicates close, faithful, persistent keeping, through all the circumstances which might have weakened the impression of the events. Compare Genesis 37:11.

Which Rev. rightly retains. The word may be rendered age, which would be superfluous here.

Wyc., Pilat of Pounce.

Tetrarch

See on Matthew 14:1.

Lit., arose, or came to pass.

John

The Synoptists introduce him under different titles. Here, the son of Zacharias ; Matthew, the Baptist ; Mark, the Baptizer.

Which both Matthew and Mark call the wilderness. See on Matthew 3:1.

Baptism of repentance

Wyc., penaunce.

For (εἰς)

Better as Rev., unto, denoting the destination of the rite.

Remission (ἄφεσιν)

See on James 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι, in the same sense. Luke 4:39; John 4:52.

In this prophetic citation Mark adds to Isaiah Mal 3:1, which does not appear in either Matthew or Luke. Luke adds Isaiah 11:4, Isaiah 11:5 of Isaiah 11, which do not appear in the others.

Paths (τρίβους)

From τρίβω, to rub or wear. Hence beaten tracks.

Strictly, of a chasm or ravine in a mountain-side.

Shall be filled - brought low

In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and improve the old roads or to make new ones. "When Ibrahim Pacha proposed to visit certain places in Lebanon, the emirs and sheiks sent forth a general proclamation, somewhat in the style of Isaiah's exhortation, to all the inhabitants to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the Sultan visited Brusa. The stones were gathered out, the crooked places straightened, and rough ones made level and smooth. I had the benefit of these labors a few days after his majesty's visit. The exhortation 'to gather out the stones' (Isaiah 62:10) is peculiarly appropriate. These farmers do the exact reverse - gather up the stones from their fields and cast them into the highway; and it is this barbarous custom which, in many places, renders the paths uncomfortable and even dangerous" (Thomson, "Land and Book").

The use of the tenses is graphic. He said, the imperfect, and came forth, the present participle; both denoting action in progress, or customary action; so that the sense is, he kept saying, or he used to say to those who were coming out, to the crowds of people which kept pouring out successively. Compare ἐξεπορεύετο, went out, also imperfect, Matthew 3:5. Luke gives the substance of the Baptist's preaching summarily.

Generation (γεννήμεατα)

Lit., births. Rev., better, offspring. It has been observed that John's figurative language is altogether the language of the desert. Notice the succession of images: Brood of vipers; fruits (of repentance); the axe at the root of the tree; the slave-boy loosing or bearing the sandals; the baptism of fire; the winnowing-fan, the threshing-floor, the garner, and the burning of the chaff.

Warned (ὑπέδειξεν)

From ὕπο, under, and δείκνυμι, to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder. Compare Luke 12:5; Acts 9:16; Acts 20:35.

Matthew has the singular number, καρπὸν, fruit.

Repentance (τῆς μετανοίας)

Note the article: the repentance which you profess in coming to my baptism. Rev., in margin, "your repentance." See on Matthew 3:2.

Begin

With the first accusing of your conscience. "He anticipates even attempt at excuse" (Bengel). Matthew has think not, indicating a delusive fancy.

Father

The word stands first in the sentence, "We have Abraham to our father," and is therefore emphatic, and with reason; for it was on their descent that the answer of these Jews to John's rebuke turned: "Our father is Abraham."

These stones

See on Matthew 3:9.

Imperfect tense, indicating the frequent repetition of these questions.

See on Matthew 5:40.

From τέλος, a tax, and ὠνέομαι, to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs-duties to capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom-house officers, who are referred to by the term τελῶναι in the New Testament. They were often chosen from the dregs of the people, and were so notorious for their extortions that they were habitually included in the same category with harlots and sinners. "If a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew" (Farrar, "Life of Christ"). The word "publican," as a popular term of reproach, was used even by our Lord (Matthew 18:17). Even the Gentiles despised them. Farrar cites a Greek saying, "All publicans are robbers."

The change of the Rev. to extort is unfortunate. The word is used of the exaction of legal tribute, and excessive exaction is expressed by the following words' John would hardly have commanded them to extort in any case.

Strictly, soldiers on service: hence the participle, serving as soldiers, instead of the more comprehensive term στρατιῶται, soldiers by profession. Some explain it of soldiers engaged in police inspection in connection with the customs, and hence naturally associated with the publicans.

What shall we do?

The we in the Greek is emphatic, closing the question. Hence Rev., very aptly, and we, what must we do?

Do violence (διασείσητε)

Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates' "I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble'" ("Memorabilia," ii., 9, 1). For this process of blackmail, σείω, to shake, was used. Thus Aristophanes ("Knights," 840):

"Thou shalt make much money by falsely accusing and frightening" (σείων τε καῖ ταράττων).

And again ("Peace," 639):

"And of their allies they falsely accused (ἔσειον) the substantial and rich."

The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb σείω: κατασείω, to beckon, Acts 12:17 (peculiar to Luke); and ἀνασέιω, to stir up, which occurs also in Mark 15:11. Both these are also used by medical writers.

Accuse any falsely (συκοφαντήσητε)

The common explanation of this word is based on the derivation from σῦκον, a fig, and φαίνω, to make known ; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the "Studten und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known as fig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, "quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one: "He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences....It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations." The word occurs only here and Luke 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive.

Wages (ὀψωνίοις)

From ὄψον, cooked meat, and later, generally, provisions. At Athens, especially, fish. Compare ὀψάριον, fish, John 21:9, John 21:10, John 21:13. Hence ὀψώνιον is primarily provision-money, and so used of supplies and pay for an army. With this understanding the use of the word at Romans 6:23, "the wages of sin," becomes highly suggestive.

Better as Rev., reasoned. Compare Luke 1:29; and see on James 2:4.

The definite article points to an expected personage. Hence better as Rev., he that is mightier.

Unloose (λῦσαι)

So also Mark; but Matthew βαστάσαι, to bear. See on Matthew 3:11.

See on Matthew 3:12.

Rather, various, different.

Preached (εὐηγγελίζετο)

Rev. preserves the fuller meaning of the word according to its etymology: preached good tidings. See on Gospel, Superscription of Matthew.

See on James 2:9.

Evils (πονηρῶν)

Of several words in the New Testament denoting evil, this emphasizes evil in its activity. Hence Satan is ὁ πονηρός, the evil one. An evil eye (Mark 7:22) is a mischief-working eye. See on Mark 7:22.

Added (προσέθηκεν)

Used by Luke twice as often as in all the rest of the New Testament. A very common medical word, used of the application of remedies to the body, as our apply, administer. So Hippocrates, "apply wet sponges to the head;" and Galen, "apply a decoction of acorns," etc.

In prison

See on Matthew 14:3.