WEBVTT 1 00:00:12.560 --> 00:00:18.939 David Lewis: Readings. This is Professor David Lewis, addressing you from Concordia Seminary in St. Louis, Missouri. The 2 00:00:19.240 --> 00:00:28.490 David Lewis: The text this week is Luke, seventeen verses eleven through nineteen. This is the gospel appointed for properers twenty, three, 3 00:00:28.500 --> 00:00:57.510 David Lewis: and this is, I think, the very familiar story Jesus cleanses ten lepers, and right away you probably recall there are ten men after they are cleansed. Only one of them returns to give glory to God and give thanks to Jesus, and that man is a Samaritan, a foreigner, and the other nine is similarly or Jews. And Jesus does take notice of the fact that this man 4 00:00:57.520 --> 00:01:10.020 David Lewis: that returns to give thanks. It also happens that this is the Gospel text appointment for Thanksgiving Day, which seems to be a fitting matching of the day with a text. 5 00:01:10.080 --> 00:01:26.669 David Lewis: Jesus cleanses the ten lepers. Here's the Eastern orthodox icon that illustrates this event, as you can see on the left side of the of the of the icon. There is Jesus with His disciples, 6 00:01:26.680 --> 00:01:36.930 David Lewis: and you have the ten lepers for some reason, coming out of a house, and you can see on their scan. They are the marks of source indicating that they're sick. Jesus 7 00:01:36.940 --> 00:01:53.730 David Lewis: cleanses all ten. Then on the right hand panel you see the one leopard falling, fallen at Jesus feet, giving thanks, and the other nine are doing, as Jesus said, going their way to the priest. But they did not return to give thanks. And So this 8 00:01:54.520 --> 00:02:09.860 David Lewis: this seems to be an important main point of this text is that you might say the proper response to the salvation that comes with the breaking in of the reign of God through the ministry of Jesus, 9 00:02:09.870 --> 00:02:28.600 David Lewis: and through His ministry, His death, His resurrection, proper response is to give glory to God, and to give thanks. And Jesus does take notice that you might say you've got universal salvation for everybody, all nine or cleansed. And yet what does it mean that only one returns to give glory to God and thanks to Jesus. 10 00:02:28.610 --> 00:02:31.950 David Lewis: Okay, the assignment. I do this before you continue. 11 00:02:32.370 --> 00:02:43.039 David Lewis: Read through the Greek of Luke, seventeen verses eleven through nineteen on your own. I think this is a fairly easy text to read through. It's also a familiar text, 12 00:02:43.050 --> 00:03:03.039 David Lewis: and, as you read, Make note of any participles that you encounter, and consider how these might be best translated. There are a number of participants in this text to stop and think about what our participants just identify them, maybe. Ah, compose a list on the side, and then do the following for any four of the participles that you encounter. 13 00:03:03.050 --> 00:03:17.960 David Lewis: Um! If you have time, you can do these for every participle, but make a deliberate attempt to stop and do this for four. Ah, Parse. Each participle, identify tense voice, gender number in case identify the reference subject of each part of simple 14 00:03:17.970 --> 00:03:35.290 David Lewis: A, now, and a pronoun of the context that agrees with the participle and gender number in case I call it participles or verbal adjectives, and so they will have a reference, an outer pronoun that has the same gender number in case, and the reference of the participle 15 00:03:35.300 --> 00:03:54.090 David Lewis: is it Is it subject as well? Reference is the subject of a part of simple, then establish the relative time of each part as simple. The rule of thumb is a present Bart as simple. The action takes place at the same time as the main verb heiress participle. The action takes place one step back in time from the main verb, 16 00:03:54.100 --> 00:04:11.420 David Lewis: identify the position of each part as simple if it has a definite article, then it is attributive. Translate as a relative clause of who clause. And fortunately in this text there is going to be one attribute a part of simple that doesn't have the article because it's referenced as simply the pronoun they 17 00:04:11.430 --> 00:04:26.309 David Lewis: um. Then, if it does not have an article, then it is predicate, and i'll just tell you ahead of time. Most of the participants that you were going to encounter in this text are predicate partisans. So I will pause right now and give you time to read through the Greek of this text on your own. 18 00:04:31.080 --> 00:04:47.190 David Lewis: Okay, welcome back again. This is Professor David Lewis, addressing you from St. Louis, Concordia Seminary in St. Louis, Missouri. You have now read through this text on your own. Hopefully You've taken note of any participles, and 19 00:04:47.200 --> 00:04:53.509 David Lewis: you've taken the time to study four of these participles more more deeply than the others. 20 00:04:53.540 --> 00:05:11.299 David Lewis: Okay, we're going to proceed. And the way I have this arranged is, we're going to go by. Go through the text, verse by verse. Sometimes it'll be two verses together. First, we're going to look at vocabulary which with which you may not be familiar, I'm. Assuming 21 00:05:11.310 --> 00:05:16.260 David Lewis: well, I kind of assume some of you may not know the vocabulary you're supposed to know. 22 00:05:16.270 --> 00:05:34.240 David Lewis: But, Ah, the vocabulary that you're supposed to know. We're not going to talk about. We're going to point out the vocab that is not on that list of vocabulary. You need to know that we're going to look at the text. And then, after each slide, where there's the text, there are footnotes that talk about the grammar syntax of the text, 23 00:05:34.250 --> 00:05:52.409 David Lewis: that I may may refer to as we go through the text. And so in this ah, in this verse, Luke, seventeen verse Eleven. Ah! Two words he may not know are the Ericomine, you know, Erica, my is to go through make sense, and then Mesos 24 00:05:52.420 --> 00:05:54.470 David Lewis: is the now that means middle 25 00:05:55.140 --> 00:06:07.370 David Lewis: and seventeen verse Eleven is a travel notice. This is the section of Luke's Gospel, where Jesus is on his way to Jerusalem. This section entails 26 00:06:07.400 --> 00:06:26.880 David Lewis: the the latter part of chapter nine through Chapter nineteen, and on the way there's several travel notices there's actually four. This right here is the third travel. Notice, and we begin with a kai-ageneta chi construction, and that is kyageneta and to 27 00:06:26.890 --> 00:06:37.190 David Lewis: perus's thai ace eru salo sorry a roo sal lane chi outas the Erica Taf, the 28 00:06:37.200 --> 00:06:54.919 David Lewis: the Ahmasson, Samar Reyas, Kai Galilias. And so you may recall that Kiageneta. Then the second kai is where you see the footnote one This is a construction you see in New Testament narrative 29 00:06:54.930 --> 00:07:09.069 David Lewis: that reflects a usage, found an Old Testament narrative in the Septuagint, which then further, is a translation of a Hebrew idiom, where you have Vijaya, and then often 30 00:07:09.220 --> 00:07:28.279 David Lewis: the preposition bath with an infinitive construct. And you see, and this is reflected in the prepositional phrase Anto Peruas thigh. And so this is kind of a Semitic construction, and it came to pass, and then we have n plus the articular infinitive, which we can translate as the as the 31 00:07:28.290 --> 00:07:43.029 David Lewis: prepositional as a as a supported clause with while. And it came to past while he was passing, was journeyed into Jerusalem, that out Toas 32 00:07:43.040 --> 00:07:51.280 David Lewis: notice we have a nominative form of the third-person pronoun masculine singular. 33 00:07:51.290 --> 00:08:09.920 David Lewis: This form is typically not used. If you recall those of you who've studied with fundamental grammar and Chapter Eleven. Ah Belts brackets the nominative forms. When they are used they are used for emphasis. And so this is not just that he passed through, but it's almost like he himself, 34 00:08:09.930 --> 00:08:27.670 David Lewis: or he with emphasis upon the word he he passed through through the middle of Samaria and Galilee, and the fact that the location here is going to be important for the narrative that follows, because Jesus is going to encounter a Samaritan. 35 00:08:27.680 --> 00:08:40.589 David Lewis: And so once again, and it came to pass, as he was journeying to into Jerusalem, that he himself passed through the middle of Samaria and galley, 36 00:08:40.600 --> 00:08:57.340 David Lewis: and at this point we can Vermont, we should be reminded. Why is Jesus going to Jerusalem? Well, we've already encountered several of the Passion predictions. He's going to Jerusalem in order to be rejected, to suffer to be killed 37 00:08:57.350 --> 00:09:03.150 David Lewis: on the third day to be raised. And this is the exodus that he's going to bring about 38 00:09:03.160 --> 00:09:12.590 David Lewis: in Jerusalem, that he is going there to conclude his ministry and suffering death and resurrection, and so he's on his way to get crucified 39 00:09:12.600 --> 00:09:15.130 David Lewis: and to be raised. But to get crucified 40 00:09:16.160 --> 00:09:19.239 David Lewis: right. We talked about these notes, 41 00:09:19.280 --> 00:09:25.569 David Lewis: Hey, Luke, One thousand seven hundred and twelve through thirteen. Here's some vocabulary, so i'm not 42 00:09:25.580 --> 00:09:43.869 David Lewis: up on kind of op Ontario a verb. I meet someone, and the someone is always in the date of case, as we'll see, then porothen adver from a distance, and then epistae. This is the noun that means master. 43 00:09:45.220 --> 00:10:04.800 David Lewis: So um verses twelve through thirteen chi, and now we have a particip. This is our first part of simple, and notice what I've done here. I should have explained this earlier, but I color coat the verbs, and so the indicative verbs and the imperatives are going to be in red, the participants in blue 44 00:10:04.810 --> 00:10:18.969 David Lewis: and the infinitives in green. And so, if you look back here again a time, the aircraft are both in rather, and they're indicatives. Baru s thigh is in green. It's an infinitive, 45 00:10:18.980 --> 00:10:25.289 David Lewis: and so you can tell. Now, looking at this, there's two participles, ace, Erica, Meno and Lagon, Tess. 46 00:10:25.300 --> 00:10:40.330 David Lewis: And so and and we need to resolve this participle ace air comment, and I do that on the next page. And so This is a present middle, masculine, singular, genitive, 47 00:10:40.340 --> 00:10:52.780 David Lewis: present, middle, masculine, singular, genitive, and it's referenced, is the pronoun that follows out, too, that right now you may be thinking, we've got a genative form of the part of supple, 48 00:10:52.790 --> 00:11:12.679 David Lewis: followed by a genative pronoun. When do you see a genitive cartoon with a genitive reference and a genative absolute participant. That's what we're looking at right here. The relative time of this pronoun is same time as the main verb. And so we want to translate this as an imperfect, 49 00:11:12.690 --> 00:11:23.630 David Lewis: and the position is predicate here. It likely introduces a temporal clause that would begin with, while, or as it's going back to the verse, and 50 00:11:23.680 --> 00:11:30.360 David Lewis: and I would say, while he was entering into a certain village, 51 00:11:30.420 --> 00:11:38.400 David Lewis: maybe this is why the icon has these guys coming out of a house because this is taking place. Well doesn't say he's in a village. 52 00:11:40.740 --> 00:11:56.720 David Lewis: It doesn't say that he's in the village, but maybe whoever drew that Icon has the idea that he gets into the village, and so these people are sequestered in a house. Likely they're not in the village. They're on the outskirts of the village. But as he was entering into a certain village 53 00:11:56.730 --> 00:12:13.890 David Lewis: Ah! And then ah! We got the vocabulary word. They met him so on a stays on out how to is in the data case, because this verb takes the dative to indicate who is being met. They met him who Decca Leproy undress. 54 00:12:13.900 --> 00:12:14.870 David Lewis: Hello, 55 00:12:15.120 --> 00:12:23.629 David Lewis: lep ten leper men. Luke will often use the word on dress, man with another 56 00:12:23.690 --> 00:12:38.249 David Lewis: nominative, and so you could say ten lepers, men's, or ten lepers you don't have to translate on dress. Ten lepers met him as he was entering into a certain village, and then we have a relative pron on ho! A relative applause, who 57 00:12:38.260 --> 00:12:43.350 David Lewis: good for all of them at a distance. 58 00:12:43.570 --> 00:13:03.209 David Lewis: And this is this is actually how lepers should act. They should. They should keep their distance from other people, keep their distance from crowds. That leper who earlier in Luke, approached Jesus directly and fell at his feet before Jesus. Clemens him, was actually violating Levitical code, 59 00:13:04.120 --> 00:13:19.329 David Lewis: Reed, Leviticus, thirteen and fourteen. He should have stayed at a distance, but instead he very boldly approached Jesus and fell at his feet. Here the lepers are acting appropriately according to the Torah. They're keeping their distance then verse thirteen kai 60 00:13:19.340 --> 00:13:34.530 David Lewis: how toy uh notice. Again, we've got a nominative form of the third-person pronoun out toas. And so once again, this is being used emphatically, and they themselves the idea of this is not just. They but they themselves, 61 00:13:34.540 --> 00:13:44.250 David Lewis: Iran lifted by name, voice, Legantas same. And now leg on to us. We have another part of simple. So let's look. 62 00:13:44.630 --> 00:14:02.890 David Lewis: This is two slides away. Legantas. This is a present, active, masculine, plural, nominative. It's referenced, would be leproy Andres, the leperous men, you can say decca leproy andres relative time would be same time as the main verb. And so this is the same time as the 63 00:14:02.900 --> 00:14:17.379 David Lewis: Iran. Then, looking at their voice, position is predicate. But here this is an idiomatic use of the part of simple. We have a word of speaking, introducing direct discourse. So I was taught to translate this with a simple I. And G. 64 00:14:17.390 --> 00:14:35.169 David Lewis: And so, looking back here at thirteen verse thirteen, the first line and they themselves lifted voice say in, And now we have direct discourse, quote Ya zu epistata, and this would be evocative construction. Jesus, Master, 65 00:14:35.180 --> 00:14:46.090 David Lewis: then, Elias on Hamas, Here we have an nearest imperative. Have mercy upon us! Mercy us 66 00:14:46.220 --> 00:14:59.999 David Lewis: once again these verses, and as he was entering into a certain village, ten lepers greeted him who stood from at a distance, and 67 00:15:00.010 --> 00:15:06.829 David Lewis: they themselves lifted voice, saying, Jesus, Master, have mercy upon us! The 68 00:15:07.740 --> 00:15:10.629 David Lewis: You might just to comment on this verse. 69 00:15:10.640 --> 00:15:30.630 David Lewis: The significance of the lepers approaching Jesus this way indicates First, they've heard about him. And so the word about Jesus is truly spreading everywhere, as Luke earlier indicated, and these men appear to have faith that Jesus can heal them that he can, 70 00:15:30.640 --> 00:15:39.950 David Lewis: that he can do something to benefit them. And here the verb is: Have mercy upon us, so that likely implies. Deliver us from our leprosy. 71 00:15:39.960 --> 00:15:58.589 David Lewis: Okay, let's move on, Then to verse fourteen here. New vocab would be Epa Decknumi. I show I think you I think Dake Numi might be required vocab. But this is epidemi I show, and so verse fourteen, 72 00:15:58.600 --> 00:16:17.349 David Lewis: and so notice we have the travel notice in verse eleven verses twelve through thirteen. We have the lepers enter into the narrative, they approach Jesus and make their request. And now Jesus cleanses them. Now Jesus responds to their prayer of their request. Have mercy on us by closing them of their leprosy kai, 73 00:16:17.360 --> 00:16:25.489 David Lewis: and then we have it down ape and our toys. And seeing, he said to them, 74 00:16:25.500 --> 00:16:44.600 David Lewis: notice, Ah, you don't is a part of simple. So let's go to the next slide and resolve this it. Don't is an hearest, active, masculine, singular, nominative. The reference. Here is Jesus or he. Ah! The subject of the verb relative. Time is now one step back in time, because this is an heir as part of simple. 75 00:16:44.610 --> 00:17:02.229 David Lewis: Ah, the position is predicate. Here I follow Daniel Wallace's discussion on how he defines attended circumstance particles. You may remember that maybe you've never been told that Daniel Wallace Ah defines an attended circumstance, part of simple 76 00:17:02.240 --> 00:17:19.960 David Lewis: differently than Joan Belts does in chapter twenty of fundamental Greek grammar. Um But Daniel Wallace identifies an intended circumstance, part as simple as an heiress, particle and predicate position that comes before the main verb of the sentence. As we see happens here, 77 00:17:19.970 --> 00:17:36.240 David Lewis: and this part of simple piggybacks on the mood of the verb that follows. And so, if the verb that follows is an indicative mood, verb, he would advise that we translate to you down here as an indicative mood. Verb. And we would stick a kai in there, even though there's not a Greek. And 78 00:17:36.250 --> 00:17:52.770 David Lewis: see, he saw and said to them literally, and having seen, he said to them: But he sought and said to them, and then arithmetic, Here we have another participle. Let's resolve this two slides later. 79 00:17:52.780 --> 00:17:59.430 David Lewis: This is an heiress, passive, the passive opponent masculine plural nomada from Peru. 80 00:17:59.440 --> 00:18:15.260 David Lewis: The reference now is the lepers. Notice this is masculine plural. Jesus is now addressing them, and you know, and then, relative time, one step back in time, and I identify this again as a Daniel Wallace attended circumstance part of simple. 81 00:18:15.270 --> 00:18:34.600 David Lewis: Here it is piggybacking upon an imperative, and so we you could translate Peruth and test as an imperative. So back in the text, and so and he saw and said to them, And you, this would be literally having journeyed show, and then we have a reflexive pronoun how to 82 00:18:34.610 --> 00:18:38.640 David Lewis: show yourselves twice a rousin to the priests, 83 00:18:38.960 --> 00:18:57.990 David Lewis: and then, according to Daniel Wallace, we can take that part of simple, peruthent tests, and translate it as an imperative, as we translate Epidxitai dexit, tab, and so go and show yourselves to the priests, and what that indicates is, 84 00:18:58.000 --> 00:19:13.080 David Lewis: when when would a leper show himself to the priests when his leprosy is gone. Right, so you might say, entailed in this command is the promise that when they get there they're going to be readmitted back into the community because their leprosy 85 00:19:13.090 --> 00:19:24.029 David Lewis: will have been cleansed. And now we get another kai again a top plus n plus the infinitive construction here, 86 00:19:24.040 --> 00:19:38.680 David Lewis: and it came to pass. Ah! While they, as they departed while they departed, and and notice how to's here, I don't think I explain this to the sly. But why is out to in the accusative case? 87 00:19:38.690 --> 00:19:56.779 David Lewis: Ah, because it is the subject of the infinitive. Ah, ah! Game! And one use of the accusative case is to show the subject of an infinitive. And so it came to pass while they departed as they departed, and then at Katharine they saw. Here we have an heiress, passive, 88 00:19:56.790 --> 00:20:02.489 David Lewis: third plural. The subject of this is they the ten Lappers. 89 00:20:02.500 --> 00:20:19.590 David Lewis: They were cleansed, passive voice. And so it came to pass. Ah! While they were as they departed, they were classed. And so kind of interesting. You have this act of faith on the part of these lepers, Jesus says, Go, show yourselves to the priests, 90 00:20:19.600 --> 00:20:28.379 David Lewis: which indicates that by the time they get there they're going to be claimed, and then, as they as they depart bang their class, and 91 00:20:28.880 --> 00:20:32.690 David Lewis: some of you may know that I I wrote my dissertation on 92 00:20:32.730 --> 00:20:49.099 David Lewis: Purity in Mark's Gospel. But I noticed this, and in all four of the some of the Gospels. Jesus has the power to cleanse the unclean, and often separately from the 93 00:20:49.110 --> 00:20:54.160 David Lewis: the commands of the Torah. Jesus can do this on his own steam, and 94 00:20:54.180 --> 00:21:12.679 David Lewis: he's got authority with respect to the Torah to cleanse those who are unclean. He tunes to tell lepers to go and show themselves to the priest. You might recall that the leper, earlier in the narrative fails to do as Jesus charges him. It seems that at least nine of these guys are going to do that. 95 00:21:13.100 --> 00:21:28.960 David Lewis: But you know there are other places where Jesus, for instance, is touched by that woman with a flow of blood. Theoretically, she, too, should show herself to the priest, according to Leviticus, fifteen. But Jesus doesn't tell her to do that 96 00:21:28.970 --> 00:21:39.479 David Lewis: kind of interesting, but what that would indicate, I believe, is that Jesus has authority separately from the Torah to cleanse the unclaimed. 97 00:21:39.490 --> 00:21:46.479 David Lewis: Nevertheless, here Jesus does tell them to follow the the commands of the Torah and show themselves to the priests. 98 00:21:46.760 --> 00:21:47.820 David Lewis: Okay, 99 00:21:48.660 --> 00:21:50.950 David Lewis: Um, then versus 100 00:21:51.180 --> 00:21:55.790 David Lewis: seventeen verses fifteen through sixteen. We have three words You may not know. So you. 101 00:21:55.800 --> 00:22:12.329 David Lewis: Yeah, my ah, which is a verb. That means I heal. It's middle of the opponent. But in the tax we're going to find it as an heiress as a heeris, passive. And Nuba Strfeo is. I turn back. It's breath of I turn to by turn back. I turn around. 102 00:22:12.340 --> 00:22:18.120 David Lewis: Then, Ukarista. Oh, you likely know. I give thanks. I give thanks. 103 00:22:18.130 --> 00:22:34.799 David Lewis: And so here's the text. Notice. We have three participles in blue, and so haste. Notice the rough breathing and the accent. This is not in two, but this is the number one which has been subsidized here, 104 00:22:34.810 --> 00:22:44.890 David Lewis: and one one man there's ten guys, one of them, and then debt, and one man of them ex outtown one man of them, one of them 105 00:22:44.900 --> 00:22:48.120 David Lewis: you don't, and 106 00:22:49.370 --> 00:22:50.680 David Lewis: what's up? 107 00:22:50.750 --> 00:23:02.889 David Lewis: Look at this. So this is an hearest, active, masculine, singular, nominative. It's referenced, is haste, one man relative time, one step back in time from the main verb. The 108 00:23:03.110 --> 00:23:13.600 David Lewis: the position here is predicate, and here it could be temporal or causal. And so we have. So if it's temporal, we'd say, after he had seen. 109 00:23:14.390 --> 00:23:24.699 David Lewis: I think it's causal. I think this particle is given the reason for what the man is about to do, and it's because he had seen right because he had seen. 110 00:23:24.710 --> 00:23:41.170 David Lewis: And what did he see? We have Hoth. This is indirect discourse. Maybe I should have made a note about this, but we have Hatha following a verb of here a perception of scene. So this is underright discourse. He saw that he had been healed. 111 00:23:41.180 --> 00:23:54.289 David Lewis: There's that new vocab yath a Ah! Because he saw, or because he had saying that he had been healed. And now we get the main fur loopa Strep said, 112 00:23:54.300 --> 00:23:57.790 David Lewis: Who s strips him uh? He turned around. 113 00:23:57.800 --> 00:24:17.760 David Lewis: Ah! With von Ace Mega lace with a loud voice, and then we have a part of simple Dog's zone, and then notice Ukris Ukraine, and the next line. Notice I have Footnote: two: Next to both of these this is not a mistake. I treat these two together, and so let's look at that slide 114 00:24:17.770 --> 00:24:30.639 David Lewis: uh parse heist, active, masculine, singular, nominative. The referend is case. One man relative time, one step back in time from, 115 00:24:32.910 --> 00:24:52.330 David Lewis: and actually actually i'm wrong. Here I'm going to make the correction right here on the slide. Now, you sorry these are both present particles, active, masculine. Think of anominative, and therefore they communicate action that takes place same time as the main verb. Sorry about that. 116 00:24:52.340 --> 00:25:07.389 David Lewis: Um. And here they are predicting position. And here these are what James Velts identifies as attendant circumstance, part of symbols. These are participants that follow a verb of motion, their present and predicate position, 117 00:25:07.400 --> 00:25:24.819 David Lewis: and they indicate action that is attendant that takes place in a sense at the same time as the main fur. And here Belt says, you can translate these with a simple ing, and you do not get a Weasel thrown at you, and and so 118 00:25:25.300 --> 00:25:35.249 David Lewis: let's go back to the slide, and so notice that these two participles are attended. Circumstance participles. So he turned back. He turned around, 119 00:25:35.310 --> 00:25:50.430 David Lewis: and then, glorifying God with a loud voice, he turned with a loud voice, glorifying God, and so dope zone that a tenant circumstance participle, shows the action attended upon him, turning back. 120 00:25:50.440 --> 00:26:08.920 David Lewis: And so the idea here is he's coming back to Jesus and glorifying God as he does so, and then verse Sixteen kai epicent Eppie prosopon paratus padasso, and he fell upon his face. Then para plus the accusative 121 00:26:08.930 --> 00:26:22.389 David Lewis: Ah! To the side of his feet, where I here indicates motion toward, and so he's, falling to the side of to Jesus feet. And then we get another lieutenant. Circumstance, part of simple 122 00:26:22.400 --> 00:26:40.849 David Lewis: Ukaristone out of giving thanks to him. Ah! And so this is what this guy does as he turns glorifying God with a loud voice, and so that's one reaction to his being cleansed as he. He glorifies God. He recognizes that God is 123 00:26:40.860 --> 00:26:56.689 David Lewis: the one who has given this to him, and then he falls at the feet at Jesus feet, thanking Him. And so here he recognizes to that Jesus is the one who has done this for him. I always wonder if there might be a little bit of 124 00:26:56.700 --> 00:27:14.960 David Lewis: literary creativity. Here he's glorifying God, and you might say, God the Father giving thanks to Jesus. But when He, when he returns, glorifying God and giving thanks to Jesus as it implied that Jesus is divine. In other words, you to glorify God, You give thanks, 125 00:27:14.970 --> 00:27:21.460 David Lewis: Jesus, and maybe that's a stretch. I've heard a number of preachers. They'll make this point, 126 00:27:21.470 --> 00:27:39.139 David Lewis: and then the last line is now the line that's supposed to sting or be of great interest in the original hears this might sting the years of a Jewish Christian, but pleasantly surprised The years of a Samaritan or a Gentile Christian Kai outas. There, again is that emphatic form of 127 00:27:39.150 --> 00:27:51.380 David Lewis: a toas, the nominative form which is not typically used except except to show emphasis, and he himself was a Samaritan. And so this is a big turn in this narrative 128 00:27:51.820 --> 00:27:56.030 David Lewis: that this one guy who comes back is a Samaritan. 129 00:27:57.810 --> 00:28:09.629 David Lewis: And so now we have Jesus comments upon this. And so apocryphase, there's a participle. Let's jump ahead on a slide and resolve This apocrythase 130 00:28:09.640 --> 00:28:20.729 David Lewis: is an hearest passive. The opponent masculine singular nominative Here the referend is Jesus. The subject of the main verb relative. Time is one step back in time. 131 00:28:20.740 --> 00:28:38.069 David Lewis: Ah, position I it's predicate. But I identify this as another. Daniel Wallace attended circumstance. And so this part of simple operator, a face basically piggybacks upon the indicative mood. Verb Aven. And so I would say, and Jesus answered and said 132 00:28:38.080 --> 00:28:44.760 David Lewis: literally, Having answered and having an answer, Jesus said: But and Jesus answered and said, And now we have direct discourse. The 133 00:28:44.770 --> 00:28:46.150 David Lewis: Okay, 134 00:28:46.230 --> 00:28:51.689 David Lewis: Where about. We have a notice, the the semicolon question mark. At the end of the line 135 00:28:51.900 --> 00:28:55.490 David Lewis: Uki introduced in a question, expects the answer. 136 00:28:55.500 --> 00:28:56.700 David Lewis: Yes, 137 00:28:56.710 --> 00:29:15.489 David Lewis: and so Uki Hoydeka, ekh? Thearis stays on, and the idea here is, you know, weren't the ten clemst, or certainly the ten were cleansed weren't they expecting the answer, Yes, and then 138 00:29:15.500 --> 00:29:27.049 David Lewis: so notice there's no verb here, so we expect we we would assume a me in this second question. But but where are the nine 139 00:29:27.060 --> 00:29:36.340 David Lewis: right? Ten guys were cleanse. But where are the nine? Why is only one guy giving glory to God and falling at Jesus feet and giving thanks to him. 140 00:29:36.350 --> 00:29:46.189 David Lewis: Duke. Notice Footnote to again: Not only ook, but when you have ook, introduce a question again, you expect the answer. 141 00:29:46.200 --> 00:29:47.380 David Lewis: Yes, 142 00:29:47.390 --> 00:30:00.129 David Lewis: and oak at Ruth, a son who bus straps on tests was not found. And this let's look at this part of simple hoops, hoops, hoop of straps on Tess. 143 00:30:01.140 --> 00:30:19.270 David Lewis: This is on the lower level of the slight. Ah, this is an heiress, active, masculine, plural nominative. The reference would be they the subject of who ray Theisson, which then implies the ten lepers, or maybe just the nine lepers relative. Time is one step back in time, 144 00:30:19.280 --> 00:30:29.490 David Lewis: and I I read this as an attributive. This kind of goes against what I reminded you of typically attributive participants have the article in front of them 145 00:30:29.710 --> 00:30:47.600 David Lewis: here, however, because the reference is they it does not. There's no, the the referent. And so no, the here, and so was not found who turned back to give Lori to God. So What's not found? 146 00:30:47.610 --> 00:31:03.729 David Lewis: Someone who turned back to give glory to God, except, and then ha a log nase. Notice that is the word That's an adjective which means foreign, but it's been subsidized here except this foreigner. 147 00:31:03.740 --> 00:31:17.790 David Lewis: And again the answer expected here is yes, so certainly, you know. In a sense no one was found, you know, to turn to give, to turn back 148 00:31:17.800 --> 00:31:35.579 David Lewis: in order to give glory to God except this foreigner. Right kind of expecting the answer. Yes, which is kind of a kind of an odd way of saying it. But Jesus is making. Yeah, I would say, a big deal out of the fact that out of the ten who are cleansed, 149 00:31:35.590 --> 00:31:55.270 David Lewis: only one returned to give glory to God, and to give thanks to Jesus, and that one was a foreigner. And this may then imply that the other nine are Jews, and so nine Jews were cleansed, and they're obeying Jesus by going to show themselves to the priests, 150 00:31:55.280 --> 00:32:10.799 David Lewis: and they are classed right. They are eclipsed. It's not like they suddenly get leprosy again. But Jesus takes notice of the fact that one guy does return to give thanks, and He implies that all two should have returned to give thanks. 151 00:32:10.810 --> 00:32:18.300 David Lewis: Then what's surprising here is that the one guy who returns is a Samaritan? He's a foreigner, 152 00:32:18.750 --> 00:32:30.989 David Lewis: and then finally the end of this text, Kai ape, and Otto, and he, Jesus, said to him, The let, the Samaritan, the one leper, honest us! 153 00:32:31.050 --> 00:32:46.900 David Lewis: Ah! And Here we have a part of simple preceding the imperative Paru um, and let's just resolve this part ofcible on a stas hearest active, masculine, singular nominative. The reference is the Samaritan, the one who returned 154 00:32:46.910 --> 00:33:03.050 David Lewis: relative time. One step back in time. However, this again, is what I identify as a Daniel Wallace attended the circumstance participle. There's partisan piggybacks on the mood of the verb that follows. And so here the verb that follows Peru is a 155 00:33:03.270 --> 00:33:21.970 David Lewis: an imperative notice that this imperative is a present, imperative, passive, second, singular from Peru, am I? And so it really would be. Have an arisen Go, but you could say, arise and go. If you read with Daniel Wallace, 156 00:33:22.030 --> 00:33:30.060 David Lewis: then why the final line of this perencopy, a pista sue the 157 00:33:30.100 --> 00:33:47.800 David Lewis: so so can sap your faith. And then notice we don't see theapuo used here. He, old, or even Katharitzo here cleansed. But we here we see so so used, and this is a perfect active, so past act 158 00:33:47.810 --> 00:34:06.510 David Lewis: with focus upon present result. Your faith not saved you, but has saved you. The idea is that this guy is now in a safe state. Some commentaries will take. Say that soso here is simply a synonym of therapy, 159 00:34:06.520 --> 00:34:23.119 David Lewis: and so that you, they would say, your faith has healed you. I'm. Of the opinion that soso is being used to imply, not just healing, but you might say full restoration in a sense full restoration. Coming to this guy 160 00:34:23.130 --> 00:34:35.889 David Lewis: that brings the salvation that Jesus has come to bring for this this one Samaritan, that salvation means not only just the salvation, but also cleansing from His leprosy, and so your faith 161 00:34:35.900 --> 00:34:41.470 David Lewis: has saved you. Um, not. Your faith has healed you. Um. And 162 00:34:41.510 --> 00:34:44.089 David Lewis: of course this can lead to the theological question. 163 00:34:44.100 --> 00:34:54.530 David Lewis: Is it this lepers faith that accomplished this? Or is it Jesus? And that's really a false dichotomy? Jesus is the one who cleansed Him. 164 00:34:54.739 --> 00:35:08.929 David Lewis: Yet this guy's faith in Jesus is, is how that I mean, Let's just make this about salvation. We are saved by God's grace alone, yet faith is the means by which we appropriate this 165 00:35:08.940 --> 00:35:16.940 David Lewis: faith itself is not a work that saves. It is just the appropriate response to God's promises that come in Jesus Christ. 166 00:35:16.950 --> 00:35:25.339 David Lewis: Yet when we accept the gospel. With that faith you can say that that faith has saved you, and this does lead to sort of a 167 00:35:25.760 --> 00:35:30.299 David Lewis: sort of a quandary, a question. What about the other nine. 168 00:35:30.310 --> 00:35:41.929 David Lewis: Ah, they're cleansed. Are they also saved? Or is it only this Samaritan who saved? I've read commentaries that go both ways On this saying, All of them are saved. 169 00:35:41.940 --> 00:35:53.130 David Lewis: But this is really just about how we were saved ought to give glory to God and give thanks to Jesus, and then others would say, because they don't get glory to God of thanks to Jesus. The other nine are cleansed, 170 00:35:53.140 --> 00:36:04.829 David Lewis: but they are not saved. In other words, they don't enjoy the forgiveness of sins and the promise of eternal life that come in. Jesus. And I myself 171 00:36:04.840 --> 00:36:15.959 David Lewis: have decided to keep an open mind on this question for this passage right here. However, one thing I'm sure of this: One man who is a Samaritan, is saved right, and that, 172 00:36:15.970 --> 00:36:34.019 David Lewis: in a sense should be shocking to the Jewish readers that Jesus, the Messiah of Israel, has brought salvation to a leper. However, we know where Luke's Gospel, and ultimately his whole narrative is going into the Acts of the Apostles, where we will find an Ethiopian eunuch. 173 00:36:34.030 --> 00:36:49.260 David Lewis: We will find Samaritans all everybody in Samaria. We will find Cornelius, we will find Gentiles receiving the salvation that Israel the Messiah came to bring that. And so some thoughts on this text, 174 00:36:49.270 --> 00:37:04.580 David Lewis: a main point is that a fitting response to the salvation that Jesus brings is to give thanks and glory to God for this salvation. And God does take notice of this. Just. Jesus takes notice of this, 175 00:37:04.590 --> 00:37:20.449 David Lewis: and again looking at the icon that that I put up before talking about the text. And now talking about the text, it appears to me that this is a major emphasis of this particular text, that a fitting response to the salvation that we have received through Jesus Christ 176 00:37:20.460 --> 00:37:35.480 David Lewis: is to give glory to God and thanks to our Lord Jesus Christ. Does that mean that those who don't do this are not saved? I'm not going to speak to that. I'm just saying that this shows us that this is a fitting response, one 177 00:37:35.490 --> 00:37:55.060 David Lewis: now in glorifying God at Jesus feet. The author may strongly imply that Jesus is in fact divine. And I think you've got this interesting dichotomy. He is giving glory to God, yet falling at Jesus. Think well, well, giving glory to God, and so, by falling to Jesus feet, is 178 00:37:55.070 --> 00:38:02.640 David Lewis: being given to Jesus, and we would probably say, yes, because Jesus is divine. 179 00:38:02.650 --> 00:38:18.709 David Lewis: Ah! Parallel would be in Mark chapter five, where Jesus tells the demoniac, Go to your neighbors and tell them whatever God has done for you. And so he goes and tells them what Jesus had done for him. And I think we could read in that, not 180 00:38:18.720 --> 00:38:31.850 David Lewis: when Jesus acts, God is acting because Jesus is divine, and then one final note: Jesus has authority to cleanse the unclean apart from the legislation of Leviticus thirteen and fourteen. 181 00:38:31.860 --> 00:38:44.360 David Lewis: He does this for both Jew and non-jews. And so that's why for us, Gentiles, this is a wonderful tax, because when we see a Samaritan being cleansed, 182 00:38:44.370 --> 00:38:56.010 David Lewis: and when we see that Samaritan being told your faith has saved you. We know that Israel's Messiah has come to bring salvation for all the descendants of Adam 183 00:38:56.540 --> 00:39:11.869 David Lewis: for us who are Gentiles as well, and then it's kind of interesting to think of the implications. Could that Samaritan even show himself to the priests, if he's a Samaritan and a Samaritan who's not converted to Judaism that he can act. 184 00:39:11.880 --> 00:39:28.389 David Lewis: And so, in a sense, it's sort of an empty gesture to tell this guy to show himself to the priest, because he's an outsider who will not be welcome, but by the priest, you might say already he's on the margins of the community, not just as a leper, but as a foreigner, as a Samaritan. 185 00:39:28.400 --> 00:39:31.789 David Lewis: Uh. But now, with Jesus blessing of this man, 186 00:39:31.800 --> 00:39:43.089 David Lewis: he's not only cleanse, but he's saved, and in Christ. This Samaritan becomes an insider, just like all of us who are not descendants, physical, biological descendants of Abraham, 187 00:39:43.100 --> 00:39:51.970 David Lewis: yet who have faith in Jesus, our Lord the Son of God, who came to bring salvation to Israel and to all nations. 188 00:39:52.840 --> 00:39:58.719 David Lewis: Thank you for attention. I I hope you found this, uh reading to be a blessing.