Lukas 10:22 Kommentar

In this chapter we have, I. The ample commission which Christ gave to the seventy disciples to preach the gospel, and to confirm it by miracles; and the full instructions he gave them how to manage themselves in the execution of their commissions, and great encouragements therein (v. 1-16). II. The report which the seventy disciples made to their Master of the success of their negotiation, and his discourse thereupon (Luk 10:17-24). III. Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from (Luk 10:25-37). IV. Christ's entertainment at Martha's house, the reproof he gave to her for her care about the world, and his commendation of Mary for her care about her soul (Luk 10:38-42).

After these things,.... After the calling and mission of the twelve apostles, and giving them their powers, commissions, and instructions, with other things that followed thereon; Luk 9:1 the Lord appointed other seventy also; not that he had appointed before seventy, and now made an appointment of seventy more; but as the Syriac version renders it, "Jesus separated out of his disciples, seventy others" that is, besides the twelve, whom he chose and called out, from among the multitude of the disciples, and ordained them apostles, he selected and ordained seventy others, in allusion to the seventy elders of Israel, Num 11:16. The Vulgate Latin and Persic versions read, "seventy two", and so does Epiphanius (x). The Jewish sanhedrim is sometimes said to consist of seventy one (y), and sometimes of seventy two (z); though commonly said to be of the round number seventy, as these disciples might be. The above mentioned ancient writer gives the names of some of them, as the seven deacons; Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas; together with Matthias, Mark, Luke, Justus, Barnabas, Apelies, Rufus, and Niger. The names of all these disciples, according to ancient traditions, though not to be depended on, are given in an alphabetical order, with the places where they afterwards presided as bishops, or pastors, by a late learned writer (a), and are as follow, viz. Agabus, the prophet; Amphias, of Odyssus, sometimes called Amphiatus; Ananias, who baptized Paul, bishop of Damascus; Andronicus, of Pannonia, or Spain; Apelies, of Smyrna, or, according to others, of Heraclea; Apollo, of Caesarea; Aristarchus, of Apamea; Aristobulus, of Britain; Artemas, of Lustra; Asyncritus, of Hyrcania; Barnabas, of Milgin; Barnabas, of Heraclea; Caesar, of Dyrrachium; Caius, of Ephesus; Carpus, of Berytus, in Thracia; Cephas, bishop of Konia; Clemens, of Sardinia; Cleophas, of Jerusalem; Crescens, of Chalcedon, in Galatia; Demas, a priest of idols; Epaenetus, of Carthage; Epaphroditus, of Andriace; Erastus, of Paneas, or, according to others, of the Philippians; Evodus, of Antioch; Hermas, of Philippi, or Philippolls; Hermes, of Dalmatia; Hermogenus and Phygellus, who followed Simon Magus; Hermogenus, bishop of the Megarenes; Herodion, of Tarsus; James, the brother of our Lord, of Jerusalem; Jason, of Tarsus; Jesus Justus, bishop of Eleutheropolis: Linus, of Rome; Luke, the evangelist: Lucius, of Laodicea, in Syria; Mark, who is also John, of Biblopohs, or Byblus; Mark the evangelist, bishop of Alexandna; Mark, the sister's son of Barnabas, bishop of Apolloma; Matthias, added to the apostles; Narcissus, of Athens; Nicanor, he died when Stephen suffered martyrdom; Nicolaus, of Samaria; Olympius, a martyr at Rome; Onesiphorus, bishop of Corone; Parmenas, of the Soli, Patrobulus, the same with Patrobas, in Rom 16:14 of Puteoli, or as others, of Naples; Philemon, of Gaza; Philemon (in the Acts he is called Philip), by whom the eunuch of the queen of Ethiopia was baptized, of Trallium, of Asia; Philologus, of Sinope; Phlegon, bishop of Marathon; Phygellus, of Ephesus; Prochorus, of Nicomedia, in Bithynia; Pudens; Quartus, of Berytus; Rhodion, a martyr at Rome; Rufus, of Thebes; Silas, of Corinth; Sylvanus, of Thessalonica; Sosipater, of Iconium; Sosthenes, of Colophon; Stachys, of Byzantium; Stephen, the first martyr; Tertius, of Iconium; Thaddaeus, who carried the epistle of Jesus to Edessa, to Abgarus; Timon, of Bostra, of the Arabians; Trophimus, who suffered martyrdora with the Apostle Paul; Tychicus, bishop of Chalcedon, of Bithynia; Tychicus, of Colophon; Urbanus, of Macedonm; and, Zenas, of Diospolis. According both to this account, and Epiphanius, Luke was one of these seventy, and he is the only evangelist that makes mention of the appointment of them: and sent them two and two before his face: as he did the twelve before, to be his harbingers and forerunners: into every city and place, whither he himself would come: which he intended to visit: he sent them beforehand to acquaint the inhabitants of it; and prepare them by their ministry, for the reception of him; as John the Baptist, who was in a more eminent sense the harbinger and forerunner of Christ, went before him in his ministry, and prepared the way for him. (x) Contr. Haeres. haeres. 20. (y) Maimon. Hilchot Sanhedrim, c. 1. sect. 3. (z) Misn. Yadim, c. 3. sect. 5. Aben Ezra in Num 11. 25. (a) Fabricii lux Evangelii, p. 115, 116, &c.

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.

For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]."

But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]." For "shall reveal" was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him.

Vain, therefore, are those who, because of that declaration, "No man knoweth the Father, but the Son," do introduce another unknown Father.

To this Simon replied: "From the words of your master I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: 'No one knows the Son, but the Father; neither knows any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.' Thus, therefore, even your Jesus confesses that there is another God, incomprehensible and unknown to all."

"'And that he does not really believe even the doctrines proclaimed by his teacher is evident, for he proclaims doctrines opposite to his. For he said to some one, as I learn, Call me not good, for the good is one. Now in speaking of the good one, he no longer speaks of that just one, whom the Scriptures proclaim, who kills and makes alive,—kills those who sin, and makes alive those who live according to His will. But that he did not really call Him who is the framer of the world good, is plain to any one who can reflect. For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said, No one knew the Father except the Son, as no one knows even the Son except the Father, and those to whom the Son may wish to reveal Him. If, then, it was the Son himself who was present, it was from the time of his appearance that he began to reveal to those to whom he wished, Him who was unknown to all. And thus the Father was unknown to all who lived before him, and could not thus be He who was known to all."

For the new minds, which have newly become wise, which have sprung into being according to the new covenant, are infantile in the old folly. Of late, then, God was known by the coming of Christ: "For no man knoweth God but the Son, and he to whom the Son shall reveal Him."

After we have repented of our sins, renounced our wickedness, and have been purified by baptism, we turn back to the eternal light, as children to their Father. “Rejoicing in the spirit, Jesus said, ‘I praise you, Father, God of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones.’ ” The Educator and Teacher is naming us “little ones,” meaning that we are more ready for salvation than the worldly wise who, believing themselves wise, have blinded their own eyes. He cries out in joy and in great delight, as if attuning himself to the spirit of the little ones, “Yes, Father, for such was your good pleasure.” That is why he has revealed to little ones what has been hid from the wise and prudent of this world.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

So God is good on His own account, and just also on ours, and He is just because He is good. And His justice is shown to us by His own Word from there from above, whence the Father was. For before He became Creator He was God; He was good. And therefore He wished to be Creator and Father. And the nature of all that love was the source of righteousness-the cause, too, of His lighting up His sun, and sending down His own Son. And He first announced the good righteousness that is from heaven, when He said, "No man knoweth the Son, but the Father; nor the Father, but the Son." This mutual and reciprocal knowledge is the symbol of primeval justice.

Yet let him know that it was God Himself that promulgated the Scriptures by His Son. And he, who announces what is his own, is to be believed. "No one," says the Lord, "hath known the Father but the Son, and he to whom the Son shall reveal Him." This, then, is to be believed, according to Plato, though it is announced and spoken "without probable and necessary proofs," but in the Old and New Testament.

Now those that ruminate, but do not part the hoof, indicate the majority of the Jews, who have indeed the oracles of God, but have not faith, and the step which, resting on the truth, conveys to the Father by the Son. Whence also this kind of cattle are apt to slip, not having a division in the foot, and not resting on the twofold support of faith. For "no man," it is said, "knoweth the Father, but he to whom the Son shall reveal Him."

But after all, it is, I presume, the edification rather than the demolition of the law and the prophets which we have thus far found effected in Christ. "All things," He says, "are delivered unto me of my Father." You may believe Him, if He is the Christ of the Creator to whom all things belong; because the Creator has not delivered to a Son who is less than Himself all things, which He created by Him, that is to say, by His Word.

But "no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him." And so it was an unknown god that Christ preached! And other heretics, too, prop themselves up by this passage; alleging in opposition to it that the Creator was known to all, both to lsrµl by familiar intercourse, and to the Gentiles by nature.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

(non occ.) He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knoweth rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from the heart, (2 Cor. 3:15) and the darkness which He has made His secret place. (Ps. 18:11.) But since upon this men who are of another opinion think to build up their impious doctrine, that in truth the Father of Jesus was sent down to the ancient saints, we must tell them that the words, To whomsoever the Son will reveal him, not only refer to the future time, after our Saviour uttered this, but also to the past time. But if they will not take this word reveal for what is past, they must be told, that it is not the same thing to know and to believe. To one is given by the Spirit the word of knowledge; to another faith by the same Spirit. (1 Cor. 12:8, 9.) There were then those who believed, but did not know.

1. This text refers not to the eternal Word but to the Incarnate. And from not perceiving this they of the sect of Arius, Eusebius and his fellows, indulge impiety against the Lord. For they say, if all things were delivered (meaning by 'all' the Lordship of Creation), there was once a time when He had them not. But if He had them not, He is not of the Father, for if He were, He would on that account have had them always, and would not have required to receive them. But this point will furnish all the clearer an exposure of their folly. For the expression in question does not refer to the Lordship over Creation, nor to presiding over the works of God, but is meant to reveal in part the intention of the Incarnation (τῆς οἰκονομίας). For if when He was speaking they 'were delivered' to Him, clearly before He received them, creation was void of the Word. What then becomes of the text in Him all things consist Colossians 1:17? But if simultaneously with the origin of the Creation it was all 'delivered' to Him, such delivery were superfluous, for 'all things were made by Him' John 1:3, and it would be unnecessary for those things of which the Lord Himself was the artificer to be delivered over to Him. For in making them He was Lord of the things which were being originated. But even supposing they were 'delivered' to Him after they were originated, see the monstrosity. For if they 'were delivered,' and upon His receiving them the Father retired, then we are in peril of falling into the fabulous tales which some tell, that He gave over [His works] to the Son, and Himself departed. Or if, while the Son has them, the Father has them also, we ought to say, not 'were delivered,' but that He took Him as partner, as Paul did Silvanus. But this is even more monstrous; for God is not imperfect , nor did He summon the Son to help Him in His need; but, being Father of the Word, He makes all things by His means, and without delivering creation over to Him, by His means and in Him exercises Providence over it, so that not even a sparrow falls to the ground without the Father Matthew 10:29, nor is the grass clothed without God Matthew 6:30, but at once the Father works, and the Son works hitherto cf.John 5:17. Vain, therefore, is the opinion of the impious. For the expression is not what they think, but designates the Incarnation. 2. Sense in which, and end for which all things were delivered to the Incarnate Son. For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses cf.Romans 5:14, the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised cf.Psalm 49:12, while the devil was exulting against us—then God, in His loving-kindness, not willing man made in His own image to perish, said, 'Whom shall I send, and who will go?' Isaiah 6:8. But while all held their peace, the Son said, 'Here am I, send Me.' And then it was that, saying 'Go,' He 'delivered' to Him man, that the Word Himself might be made Flesh, and by taking the Flesh, restore it wholly. For to Him, as to a physician, man 'was delivered' to heal the bite of the serpent; as to life, to raise what was dead; as to light, to illumine the darkness; and, because He was Word, to renew the rational nature (τὸ λογικόν). Since then all things 'were delivered' to Him, and He is made Man, straightway all things were set right and perfected. Earth receives blessing instead of a curse, Paradise was opened to the robber, Hades cowered, the tombs were opened and the dead raised, the gates of Heaven were lifted up to await Him that 'comes from Edom?' Psalm 24:7, Isaiah 63:1. Why, the Saviour Himself expressly signifies in what sense 'all things were delivered' to Him, when He continues, as Matthew tells us: 'Come unto Me all you that labour and are heavy laden, and I will give you rest' Matthew 11:28. Yes, you 'were delivered' to Me to give rest to those who had laboured, and life to the dead. And what is written in John's Gospel harmonises with this: 'The Father loves the Son, and has given all things into His hand' John 3:35. Given, in order that, just as all things were made by Him, so in Him all things might be renewed. For they were not 'delivered' unto Him, that being poor, He might be made rich, nor did He receive all things that He might receive power which before He lacked: far be the thought: but in order that as Saviour He might rather set all things right. For it was fitting that while 'through Him' all things came into being at the beginning, 'in Him' (note the change of phrase) all things should be set right cf. John 1:3, Ephesians 1:10. For at the beginning they came into being 'through' Him; but afterwards, all having fallen, the Word has been made Flesh, and put it on, in order that 'in Him' all should be set right. Suffering Himself, He gave us rest, hungering Himself, He nourished us, and going down into Hades He brought us back thence. For example, at the time of the creation of all things, their creation consisted in a fiat, such as 'let [the earth] bring forth,' 'let there be' Genesis 1:3, 11, but at the restoration it was fitting that all things should be 'delivered' to Him, in order that He might be made man, and all things be renewed in Him. For man, being in Him, was quickened: for this was why the Word was united to man, namely, that against man the curse might no longer prevail. This is the reason why they record the request made on behalf of mankind in the seventy-first Psalm: 'Give the King Your judgment, O God?' Psalm 72:1: asking that both the judgment of death which hung over us may be delivered to the Son, and that He may then, by dying for us, abolish it for us in Himself. This was what He signified, saying Himself, in the eighty-seventh Psalm: 'Your indignation lies hard upon me' Psalm 88:7. For He bore the indignation which lay upon us, as also He says in the hundred and thirty-seventh: 'Lord, You shall do vengeance for me' Psalm 137:8. 3. By 'all things' is meant the redemptive attributes and power of Christ. Thus, then, we may understand all things to have been delivered to the Saviour, and, if it be necessary to follow up understanding by explanation, that has been delivered unto Him which He did not previously possess. For He was not man previously, but became man for the sake of saving man. And the Word was not in the beginning flesh, but has been made flesh subsequently cf.John 1:1 sqq, in which Flesh, as the Apostle says, He reconciled the enmity which was against us Colossians 1:20, 2:14, Ephesians 2:15-16 and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. That, however, which the Father has, belongs also to the Son, as also He says in John, 'All things whatsoever the Father has are Mine' John 16:15, expressions which could not be improved. For when He became that which He was not, 'all things were delivered' to Him. But when He desires to declare His unity with the Father, He teaches it without any reserve, saying: 'All things whatsoever the Father has are Mine.' And one cannot but admire the exactness of the language. For He has not said 'all things whatsoever the Father has, He has given to Me,' lest He should appear at one time not to have possessed these things; but 'are Mine.' For these things, being in the Father's power, are equally in that of the Son. But we must in turn examine what things 'the Father has.' For if Creation is meant, the Father had nothing before creation, and proves to have received something additional from Creation; but far be it to think this. For just as He exists before creation, so before creation also He has what He has, which we also believe to belong to the Son John 16:15. For if the Son is in the Father, then all things that the Father has belong to the Son. So this expression is subversive of the perversity of the heterodox in saying that 'if all things have been delivered to the Son, then the Father has ceased to have power over what is delivered, having appointed the Son in His place. For, in fact, the Father judges none, but has given all judgment to the Son?' John 5:22. But 'let the mouth of them that speak wickedness be stopped' Psalm 63:11, (for although He has given all judgment to the Son, He is not, therefore, stripped of lordship: nor, because it is said that all things are delivered by the Father to the Son, is He any the less over all), separating as they clearly do the Only-begotten from God, Who is by nature inseparable from Him, even though in their madness they separate Him by their words, not perceiving, the impious men, that the Light can never be separated from the sun, in which it resides by nature. For one must use a poor simile drawn from tangible and familiar objects to put our idea into words, since it is over bold to intrude upon the incomprehensible nature [of God]. 4. The text John 16:15 , shows clearly the essential relation of the Son to the Father. As then the light from the Sun which illumines the world could never be supposed, by men of sound mind, to do so without the Sun, since the Sun's light is united to the Sun by nature; and as, if the Light were to say: I have received from the Sun the power of illumining all things, and of giving growth and strength to them by the heat that is in me, no one will be mad enough to think that the mention of the Sun is meant to separate him from what is his nature, namely the light; so piety would have us perceive that the Divine Essence of the Word is united by nature to His own Father. For the text before us will put our problem in the clearest possible light, seeing that the Saviour said, 'All things whatsoever the Father has are Mine;' which shows that He is ever with the Father. For 'whatsoever He has' shows that the Father wields the Lordship, while 'are Mine' shows the inseparable union. It is necessary, then, that we should perceive that in the Father reside Everlastingness, Eternity, Immortality. Now these reside in Him not as adventitious attributes, but, as it were, in a well-spring they reside in Him, and in the Son. When then you wish to perceive what relates to the Son, learn what is in the Father, for this is what you must believe to be in the Son. If then the Father is a thing created or made, these qualities belong also to the Son. And if it is permissible to say of the Father 'there was once a time when He was not,' or 'made of nothing,' let these words be applied also to the Son. But if it is impious to ascribe these attributes to the Father, grant that it is impious also to ascribe them to the Son. For what belongs to the Father, belongs to the Son. For he that honours the Son, honours the Father that sent Him, and he that receives the Son, receives the Father with Him, because he that has seen the Son has seen the Father Matthew 10:40; John 14:9. As then the Father is not a creature, so neither is the Son; and as it is not possible to say of Him 'there was a time when He was not,' nor 'made of nothing,' so it is not proper to say the like of the Son either. But rather, as the Father's attributes are Everlastingness, Immortality, Eternity, and the being no creature, it follows that thus also we must think of the Son. For as it is written John 5:26, 'As the Father has life in Himself, so gave He to the Son also to have life in Himself.' But He uses the word 'gave' in order to point to the Father who gives. As, again, life is in the Father, so also is it in the Son, so as to show Him to be inseparable and everlasting. For this is why He speaks with exactness, 'whatsoever the Father has,' in order namely that by thus mentioning the Father He may avoid being thought to be the Father Himself. For He does not say 'I am the Father,' but 'whatsoever the Father has.' 5. The same text further explained. For His Only-begotten Son might, you Arians, be called 'Father' by His Father, yet not in the sense in which you in your error might perhaps understand it, but (while Son of the Father that begot Him) 'Father of the coming age' Isaiah 9:6, Septuagint. For it is necessary not to leave any of your surmises open to you. Well then, He says by the prophet, 'A Son is born and given to us, whose government is upon his shoulder, and his name shall be called Angel of Great Counsel, mighty God, Ruler, Father of the coming age' Isaiah 9:6. The Only-begotten Son of God, then, is at once Father of the coming age, and mighty God, and Ruler. And it is shown clearly that all things whatsoever the Father has are His, and that as the Father gives life, the Son likewise is able to quicken whom He will. For 'the dead,' He says, 'shall hear the voice of the Son, and shall live' cf.John 5:25, and the will and desire of Father and Son is one, since their nature also is one and indivisible. And the Arians torture themselves to no purpose, from not understanding the saying of our Saviour, 'All things whatsoever the Father has are Mine.' For from this passage at once the delusion of Sabellius can be upset, and it will expose the folly of our modern Jews. For this is why the Only begotten, having life in Himself as the Father has, also knows alone Who the Father is, namely, because He is in the Father and the Father in Him. For He is His Image, and consequently, because He is His Image, all that belongs to the Father is in Him. He is an exact seal, showing in Himself the Father; living Word and true, Power, Wisdom, our Sanctification and Redemption 1 Corinthians 1:30. For 'in Him we both live and move and have our being' Acts 17:28, and 'no man knows Who is the Father, save the Son, and Who is the Son, save the Father?' Luke 10:22. 6. The Trisagion wrongly explained by Arians. Its true significance. And how do the impious men venture to speak folly, as they ought not, being men and unable to find out how to describe even what is on the earth? But why do I say 'what is on the earth?' Let them tell us their own nature, if they can discover how to investigate their own nature? Rash they are indeed, and self-willed, not trembling to form opinions of things which angels desire to look into 1 Peter 1:12, who are so far above them, both in nature and in rank. For what is nearer [God] than the Cherubim or the Seraphim? And yet they, not even seeing Him, nor standing on their feet, nor even with bare, but as it were with veiled faces, offer their praises, with untiring lips doing nought else but glorify the divine and ineffable nature with the Trisagion. And nowhere has any one of the divinely speaking prophets, men specially selected for such vision, reported to us that in the first utterance of the word Holy the voice is raised aloud, while in the second it is lower, but in the third, quite low—and that consequently the first utterance denotes lordship, the second subordination, and the third marks a yet lower degree. But away with the folly of these haters of God and senseless men. For the Triad, praised, reverenced, and adored, is one and indivisible and without degrees (ἀ σχηματιστός). It is united without confusion, just as the Monad also is distinguished without separation. For the fact of those venerable living creatures Isaiah 6; Revelation 4:8 offering their praises three times, saying 'Holy, Holy, Holy,' proves that the Three Subsistences are perfect, just as in saying 'Lord,' they declare the One Essence. They then that depreciate the Only-begotten Son of God blaspheme God, defaming His perfection and accusing Him of imperfection, and render themselves liable to the severest chastisement. For he that blasphemes any one of the Subsistences shall have remission neither in this world nor in that which is to come. But God is able to open the eyes of their heart to contemplate the Sun of Righteousness, in order that coming to know Him whom they formerly set at nought, they may with unswerving piety of mind together with us glorify Him, because to Him belongs the kingdom, even to the Father Son and Holy Spirit, now and for ever. Amen.

(con. Greg. Sabell. 3. con. gentes 6.) We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world's fabric. (Gen. 1:1.) Now our Lord, affirming the word of Moses, says, I give thanks unto thee, Father, Lord of heaven and earth. (Tract. in Matt. 11:22.) The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? (Col. 4:17.) But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? (John 13.) The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Saviour He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself. (Orat. 1. cont. Arian.) But though our Lord says this, it is plain that the Arians object to Him, saying, that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him.

Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That thou hast hid these things from the wise and prudent. Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do. Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not conferred as a gift by grace. But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord's words, Blessed art thou, Simon Barjona, for flesh and blood have not revealed it to thee, but my Father which is in heaven.

(Hom. 38. in Matt.) Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what the wise knew not, babes knew. But moreover He gives thanks to the Father, together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and the Father's, who of His own will did this. As it follows, Even so, Father; for so it seemed good in thy sight. (Hom. 38. in Matt.) But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.

The proof that the Son knows the Father perfectly rests on the fact that he is “the one who is from God.” The Son has clear knowledge of the Father, because he is from God. The fact that he is from God is a sign and indication that he knows him clearly. An inferior essence would not be able to have clear knowledge of a superior essence, even if the difference between them were slight.

Now having said that all things were given Him by His Father, He rises to His own glory and excellence, showing that in nothing He is surpassed by His Father. Hence He adds, And no one knoweth who the Son is but the Father, &c. For the mind of the creatures is not able to comprehend the manner of the Divine substance, which passes all understanding, and His glory transcends our highest contemplations. By Itself only is known what the Divine nature is. Therefore the Father, by that which He is, knoweth the Son; the Son, by that which He is, knoweth the Father, no difference intervening as regards the Divine nature. And in another place. For that God is, we believe, but what He is by nature, is incomprehensible. But if the Son was created, how could He alone know the Father, or how could He be known only by the Father. For to know the Divine nature is impossible to any creature, but to know each created thing what it is, does not surpass every understanding, though it is far beyond our senses.

(non occ.) For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father; Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to thee, O Father, Lord, &c. that is, I glorify thee. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father. Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.

(adv. Hær. 42.) But a Gospel composed by Marcion has, "I give thanks to Thee, O Lord," being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth.

(25. Moral. c. 14.) We receive these words as an example of humility, that we should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will.

All things have been handed over to me by my Father. When you read all things, you recognize the almighty, not discolored, not degenerate from the Father. When you read handed over, you confess the Son, to whom by nature all things of one substance are rightfully proper, not granted as a gift by grace. However, all things which he says were handed over to him are not to be understood as the elements of the world, which he himself created, but as those to whom the Father revealed the sacraments of the Son, being humble in spirit, and concerning whose salvation the same Son, when he spoke these things, rejoiced in the Holy Spirit. Of all these, he says elsewhere: All that the Father gives me will come to me (John VI).

Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.) He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight. To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind. Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.

And no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son chooses to reveal him. This is not to be understood as though the Son could be known by no one except the Father alone, and the Father not only by the Son but also by those to whom the Son reveals him, but it refers to both when he says: And anyone to whom the Son chooses to reveal him, so that we may understand both the Father and the Son being revealed by the Son.

The Father delivers all things to the Son, because all things must be subject to the Son. God reigns over all in a twofold manner: first, over those who do not desire His Kingdom, and second, over those who do desire it. To give an example: God is my Master even if I do not wish it, because He is my Creator; and again, God is my Master when I, as a prudent servant, fulfill His will through the keeping of the commandments. Human nature was formerly in bondage and in the hands of God, even though it did not wish it, even though it served Satan. But when Christ endured the struggle on our behalf and, having freed us from the power of the devil, made us His servants and keepers of the commandments, from that time we became prudent servants both by nature and by choice; for the first servitude was only by nature, while the second was also by our choice. So the Lord now says: "All things have been delivered to Me by My Father," that is, all things must be subject to Me and fall under My dominion. This is similar to the other saying: "All authority has been given to Me in heaven and on earth" (Matt. 28:18). And He says this because He reconciled all things (Col. 1:20), both in heaven and on earth. And in another sense: the Father delivers all things to the Son—all the works of the economy of our salvation. Therefore, for our sake neither the Father nor the Spirit became incarnate, or suffered, or rose again, but the Son accomplished all of this, and He became the captain of our salvation; therefore He says that all things have been delivered to Him. He spoke as if to say: My Father has entrusted all things to Me—to become incarnate, to suffer, to rise again, to save the nature that had fallen away. Since He said that all things have been delivered to Me, He now resolves, as it were, a certain perplexity. Lest anyone should think: why then did He deliver all things to You, and not to another, even to an Angel or an Archangel. He says: He delivered all things to Me because I am of one Nature and Essence with Him. And as no one knows Him, so no one knows Me either, except the Father alone. Therefore He rightly delivered all things to Me, as One consubstantial with Him and surpassing all knowledge, just as He too is above all knowledge. For the Father, He says, is known by the Son alone and by the one to whom the Son wills to reveal Him. Notice: the Son knows the Father not through revelation, but creatures know Him through revelation, for they receive knowledge by grace; consequently, the Son is not created.

As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c. The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice. The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.

Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luk 10:1-12. Pronounces woes on Chorazin and Capernaum, Luk 10:13-16. The seventy return, and give account of their mission, Luk 10:17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luk 10:21-24. A lawyer inquires how he shall inherit eternal life, and is answered, Luk 10:25-29. The story of the good Samaritan, Luk 10:30-37. The account of Martha and Mary, Luk 10:38-42.

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 Luk 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." All things are delivered to me - See on Mat 11:27 (note).

MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24) the Lord--a becoming title here, as this appointment was an act truly lordly [BENGEL]. other seventy also--rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (Num 11:24-25). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (Luk 10:1) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.