The risen Savior is the key to Scripture. The pages of Holy Writ need the illumination that falls from His face. Whenever you open the Old Testament, described here under its customary Hebrew threefold division, be sure to ask Him to open your understanding also!
Repentance is turning from sin. It is the act of the will. In remitting sin Christ not only forgives, but stands between the sinner and the consequences.
The "beginning" must be Jerusalem, because the Jew is first in the divine order, Romans 1:16. But the end is the uttermost part of the earth. We are not called to be defenders, but witnesses of the truth. We speak what we know and testify what we have seen. Our fellow-witness is the Holy Spirit, Acts 5:32.
Those outspread hands have never been withdrawn. They are still extended over us in benediction, and from heaven itself rain down perennial Messing. Let us rejoice in Him with great joy; may each lowly home be a temple full of praise!
For Review Questions, see the e-Sword Book Comments [source]
Chapter Summary: Luke 24
1Jesus' resurrection is declared by two angels to the women who come to the tomb 9They report it to others 13Jesus himself appears to the two disciples that went to Emmaus; 36afterwards he appears to the apostles, and reproves their unbelief; 47gives them a charge; 49promises the Holy Spirit; 50and so ascends into heaven
Greek Commentary for Luke 24:45
Opened he their mind [διηνοιχεν αυτων τον νουν] The same verb as that in Luke 24:31,Luke 24:32 about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ. [source]
Understanding [νοῦν] Which had been closed. See onfools, Luke 24:25. [source]
Reverse Greek Commentary Search for Luke 24:45
John 5:39Ye search [εραυνατε] Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13,John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27,Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Acts 1:16It was needful [εδει] Imperfect tense of the impersonal δει dei with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in Acts 1:20 (Psalm 69:25; Psalm 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2 Peter 1:21. His description of Judas as “guide” (οδηγου hodēgou) to those who seized (συλλαβουσιν sullabousin) Jesus is that of the base traitor that he was. This very verb occurs in Luke 22:54 of the arrest of Jesus. [source]
Acts 16:14A seller of purple [πορπυροπωλις] A female seller of purple fabrics Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term “royal purple.” See note on Luke 16:19. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. One that worshipped God (sebomenē ton theon). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul‘s wife. She was wealthy and probably a widow. Heard us Imperfect active of ηκουεν akouō was listening, really listening and she kept it up, listening to each of these new and strange preachers. Opened (ακουω diēnoixen). First aorist active indicative of διηνοιχεν dianoigō old word, double compound (διανοιγω diaδια ανα οιγω anaδια oigō) to open up wide or completely like a folding door (both sides, προσεχειν dia two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). To give heed To hold the mind But a new era had dawned for Europe and for women in the conversion of Lydia. [source]
Acts 16:14Heard us [σεβομενη τον τεον] Imperfect active of ηκουεν akouō was listening, really listening and she kept it up, listening to each of these new and strange preachers. Opened (ακουω diēnoixen). First aorist active indicative of διηνοιχεν dianoigō old word, double compound (διανοιγω diaδια ανα οιγω anaδια oigō) to open up wide or completely like a folding door (both sides, προσεχειν dia two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). To give heed To hold the mind But a new era had dawned for Europe and for women in the conversion of Lydia. [source]
Acts 16:14Opened [ακουω] First aorist active indicative of διηνοιχεν dianoigō old word, double compound Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). [source]
Romans 7:23The law of my mind [τῷ νόμῳ τοῦ νοός μου] Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER-
-DIVIDER-
He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER-
-DIVIDER-
Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER-
-DIVIDER-
It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
Revelation 17:9The mind [ὁ νοῦς] I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER-
-DIVIDER-
(b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER-
-DIVIDER-
(c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER-
-DIVIDER-
II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διανοίγω
Sense: to open by dividing or drawing asunder, to open thoroughly (what had been closed).
Parse: Noun, Accusative Masculine Singular
Root: νοῦς
Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining.
Greek Commentary for Luke 24:45
The same verb as that in Luke 24:31, Luke 24:32 about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ. [source]
Which had been closed. See onfools, Luke 24:25. [source]
Reverse Greek Commentary Search for Luke 24:45
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Imperfect tense of the impersonal δει dei with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in Acts 1:20 (Psalm 69:25; Psalm 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2 Peter 1:21. His description of Judas as “guide” (οδηγου hodēgou) to those who seized (συλλαβουσιν sullabousin) Jesus is that of the base traitor that he was. This very verb occurs in Luke 22:54 of the arrest of Jesus. [source]
A female seller of purple fabrics Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term “royal purple.” See note on Luke 16:19. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. One that worshipped God (sebomenē ton theon). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul‘s wife. She was wealthy and probably a widow. Heard us Imperfect active of ηκουεν akouō was listening, really listening and she kept it up, listening to each of these new and strange preachers. Opened (ακουω diēnoixen). First aorist active indicative of διηνοιχεν dianoigō old word, double compound (διανοιγω diaδια ανα οιγω anaδια oigō) to open up wide or completely like a folding door (both sides, προσεχειν dia two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). To give heed To hold the mind But a new era had dawned for Europe and for women in the conversion of Lydia. [source]
Imperfect active of ηκουεν akouō was listening, really listening and she kept it up, listening to each of these new and strange preachers. Opened (ακουω diēnoixen). First aorist active indicative of διηνοιχεν dianoigō old word, double compound (διανοιγω diaδια ανα οιγω anaδια oigō) to open up wide or completely like a folding door (both sides, προσεχειν dia two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). To give heed To hold the mind But a new era had dawned for Europe and for women in the conversion of Lydia. [source]
First aorist active indicative of διηνοιχεν dianoigō old word, double compound Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). [source]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER- -DIVIDER- He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER- -DIVIDER- Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER- -DIVIDER- It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER- -DIVIDER- (b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER- -DIVIDER- (c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER- -DIVIDER- II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]