--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 287 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 287. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 287. Luke · 21 of 51 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287/#p-N ### Verse 18 [¶1] Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on [Mat 16:13] (note), etc. ### Verse 20 [¶3] But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on [Mat 16:14] (note); and see the observations at the end of this chapter, (note). [¶4] The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related [Mat 16:16] (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter. ### Verse 23 [¶6] If any man will come after me - See on [Mat 16:24] (note), and on [Mar 8:34] (note), where the nature of proselytism among the Jews is explained. [¶7] Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, [Mat 16:24]; [Mar 8:34]. ### Verse 24 [¶9] Will save his life - See on [Mat 16:24] (note), etc. ### Verse 25 [¶11] Lose himself - That is, his life or soul. See the parallel places, [Mat 16:25] (note); [Mar 8:35] (note), and especially the note on the former. [¶12] Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on [Mat 16:26] (note). ### Verse 26 [¶14] Ashamed of me - See on [Mar 8:38] (note). ### Verse 28 [¶16] About an eight days after - See the whole of this important transaction explained at large on [Mat 17:1-13] (note). ### Verse 31 [¶18] His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world. ### Verse 33 [¶20] It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here. ### Verse 35 [¶22] This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both. [¶23] In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from [Mat 17:5]. ### Verse 37 [¶25] Much people - See on [Mat 17:14] (note). ### Verse 39 [¶27] A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale. [¶28] This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, [Luk 9:42]. In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons. ### Verse 42 [¶30] The devil threw him down, and tare him - See this case considered at large, on [Mat 17:15-18] (note), and on [Mar 9:14-27] (note). ### Verse 43 [¶32] The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus. ### Verse 44 [¶34] Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections. ### Verse 45 [¶36] But they understood not - See the note on [Mar 9:32]. ### Verse 46 [¶38] There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on [Mat 18:1] (note), etc. ### Verse 49 [¶40] We forbade him - See this subject considered on [Mar 9:38] (note), etc. ### Verse 51 [¶42] That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, [Joh 7:1] : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to [Luk 19:45], is represented by him as done by Jesus in his last journey from Galilee to Jerusalem." [¶43] He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.