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THE EXPOSITOR'S
GREEK TESTAMENT
EDITED BY THE REV.
W. ROBERTSON NICOLL, M.A., LL.D.

EDITOR OF "THE EXPOSITOR," "THE EXPOSITOR'S BIBLE," ETC.
VOLUME I.
NEW YORK
GEORGE H. DORAN COMPANY
THE EXPOSITOR'S
GREEK TESTAMENT
THE SYNOPTIC GOSPELS

BY THE REV.
ALEXANDER BALMAIN BRUCE, D.D.

PROFESSOR OF APOLOGETICS, FREE CHURCH COLLEGE, GLASGOW
II
THE GOSPEL OF ST. JOHN

BY THE REV.
MARCUS DODS, D.D.

PROFESSOR OF EXEGETICAL THEOLOGV, NEW COLLEGE, EDINBURGH
NEW YORK
GEORGE H. DORAN COMPANY
GENERAL EDITOR'S PREFACE
The Expositors Greek Testament is intended to do for

the present generation the work accomplished by Dean
Alford's in the past. Of the influence of Dean Alford's
book there is no need to speak. It is almost impossible
to exaggerate the success and usefulness of Dean Alford's
commentary in putting English-speaking students into
possession of the accumulated results of the labours of
scholars up to the time it was published. He made the
best critical and exegetical helps, previously accessible only
to a few readers, the common privilege of all educated
Englishmen. Dean Alford himself would have been the
first to say that he undertook a task too great for one
man. Though he laboured with indefatigable diligence,
twenty years together, from 1841 to 1861, were occupied
in his undertaking. Since his time the wealth of material
on the New Testament has been steadily accumulating,
and no one has as yet attempted to make it accessible
in a full and comprehensive way.
In the present commentary the works have been
committed to various scholars, and it is hoped that the
completion will be reached within five years from the
present date, if not sooner. As the plan of Alford's
book has been tested by time and experience, it has been
adopted here with certain modifications, and it is hoped
that as the result English-speaking students will have a
work at once up to date and practically useful in all
its parts.
VI GENERAL EDITOR'S PREFACE
It remains to add that the commentators have been
selected from various churches, and that they have in
every case been lett full liberty to express their own

views. The part of the editor has been to choose them,
and to assign the limits of space allowed to each book.
In this assignment the judgment of Dean Alford has
appeared to be sound in the main, and it has been generally
followed.
W. ROBERTSON NICOLL.
PREFACE
In this Commentary on the Synoptical Gospels I give to the

public the fruit of studies carried on for many years. These
Gospels have taken a more powerful and abiding hold of me
than any other part of the Scriptures. I have learnt much
from them concerning Christ in the course of these years ;
not a little since I began to prepare this work for the press.
1 have done my best to communicate what I have learned to
others. I have also laid under contribution previous com-
mentators, ancient and modern, while avoiding the pedantic
habit of crowding the page with long lists of learned names.
I have not hesitated to introduce quotations, in Latin and
Greek, which seemed fitted to throw light on the meaning.
These, while possessing interest for scholars, may be passed
over by English readers without much loss, as their sense is
usually indicated.
In the critical notes beneath the Greek Text I have aimed
at making easily accessible to the reader the results of the
labours of scholars who have made the text the subject of

special study ; especially those contained in the monu-
mental works of Tischendorf and Westcott and Hort.
Readers are requested to peruse what has been stated on
that subject in the Introduction, and, in using the com-
mentary, to keep in mind that I have always made what I
regard as the most probable reading the basis of comment,

whether I have expressly indicated my opinion in the critical
notes or not.
In these days one who aims at a competent treatment
of the Evangelic narratives must keep in view critical
viii PREFACE
methods of handling the story. I have tried to unite some

measure of critical freedom and candour with the reverence
of faith. If, in spite of honest endeavour, I have not suc-
ceeded always in realising this ideal, let it be imputed to the
Wk of skill rather than of good intention.
I rise from this task with a deepened sense of the wisdom
and grace of the Lord Jesus Christ. If what I have written
help others to a better understanding of His mind and heart,

I shall feel that my labour has not been in vain.
I enjoyed the benefit of Mr. MacFadyen's (of the Free
Church College, Glasgow) assistance in reading the proofs
of the second half of the work, and owe him earnest thanks,
not only for increased accuracy in the printed text, but for
many valuable suggestions.
The works of Dr. Gould on Mark and Dr. Plummer on
Luke, in the International Critical Commentary^ appeared too
\ate to be taken advantage of in this commentary.
A. B. BRUCE.
Glasgow.
THE GOSPELS
ACCORDING TO
SVIATTHEW, MARK AND LUKE

INTRODUCTION.
CHAPTER I.
CONCERNING THE THREE GOSPELS.
Section I. The Connection.
I The three first Gospels, bearing the names of Matthew, Mark

.
and Luke, have, during the present century, been distinguished by

critics from the fourth by the epithet synoptical. The term implies
that these Gospels are so like one another in contents that they can
be, and for profitable study ought to be, viewed together. That such
is the fact is obvious to every reader. A single perusal suffices to
shew that they have much in common in contents, arrangement and
phraseology and a comparison with the fourth Gospel only deepens
;
the impression. There everything appears different the incidents —

related, the th/ûghts ascribed to Jesus, the terms in which they are
expressed, the localities in wh.ch i'jie Great Personage who is the
common subject of all the four narratives exercised His remarkable
teaching and healing ministries.
2. Yet while these three Gospels present obtrusive resemblances,
they also exhibit hardly less obtrusive differences. The differences
are marked just because the books are on the whole so like one
another. One cannot help asking : Seeing they are so like, why are
they not more like ? Why do they differ at all ? Or the question
may be put the other way : Seeing there are so many idiosyncrasies
in each Gospel, how does it come about that notwithstanding these
they all bear an easily recognisable family likeness ? The idiosyn-
crasies, though not always so obvious as the resemblances, are un-
mistakable, and some of them stare one in the face. Each Gospel,
e.g., has some matter peculiar to itself the first and the third a
;
great deal. Then, while in certain parts of their narratives they

follow the same order, in other places they diverge widely. Again,
one cannot but be struck with the difference between the three
records in regard to reporting the words of Jesus. Mark gives com-
4 INTRODUCTION
paratively few Matthew and Luke very many, and these for the
:
most part very weighty and remarkable, insomuch that one wonders
how any one undertaking to write a history of Christ's life could
overlook them. Matthew and Luke again, while both giving much
prominence to the words of Jesus, differ very widely in their manner
of reporting them. The one collects the sayings into masses,
apparently out of regard to affinity of thought ; the other disperses
them over his pages, and assigns to them distinct historical occasions.
3. These resemblances and differences, with many others not
referred to, inevitably raise a question as to their cause. This is the
synoptical problem, towards the solution of which a countless num-
ber of contributions have been made within the last hundred years.
Many of these have now only a historical or antiquarian interest,
and it would serve no useful purpf-se to attempt here an exhaustive
account of the literature connected with this inquiry. While not in-
sensible to the fascination of the subject, even on its curious side, as
an interesting problem in literary criticism, yet I must respect the
fact that we in this work are directly concerned with th2 matter
only in so far as it affects exegesis. The statement vierefore now to
be made must be broad and brief.
4. All attempts at solution admit of being classified under four

heads. First may be mentioned the hypothesis of oral tradition.
This hypothesis implies that before our Gospels there were no
written records of the ministry of Jesus, or at least none of which
they made use. Their only source was the unwritten tradition of
the memorabilia of that ministry, having its ultimate origin in the
public preaching and teaching of the Apostles, the men. who had
been with Jesus. The statements made by the Apostles from time
to time, repeated and added to as occasion required, caught up by
willing ears, and treasured up in faithful memories behold all that :
is necessary, according to the patrons of this hypothesis, to account

for all the evangelic phenomena
of resemblance and difference. The
resemblances are by the tendency of oral tradition,
explained
especially in non-literary epochs and peoples, to become stereotyped
in contents and even in phraseology, a tendency much helped by the
practice of catechetical instruction, in which the teacher dictates
sentences which his pupils are expected to commit to memory.^
The differences are accounted for by the original diversity in the
memorabilia communicated by different Apostles, by the measure of
* On the function of catechists as helping to stereotype the evangelic tradition

vide Wright, The Composition of the Four Gospels, 1890. Mr. Wright is a
thorough believer in the oral tradition.
CONCERNING THE THREE GOSPELS 5
fluidity inseparable from oral tradition due to defective memory,

and of course in part also by the peculiar tastes, aims and indi-
vidualities of the respective evangelists. This hypothesis has been
chiefly in favouramong English scholars, though it can likewise
boast of influential supporters among continental critics, such as
Gieseler and Godet. It points to a vera causa, and cannot be
wholly left out of account in an endeavour to explain how written
records of the evangelic tradition arose. There was a time doubt-
less when what was known of Jesus was on the lip only. How
long that primitive phase lasted is matter of conjecture some say ;
from 30 to 60 a.d. It seems probable that the process of trans-
ferring from the lip to the page began considerably sooner than the
later of these dates. When Luke wrote, many attempts had been
made to embody the tradition in a written form (Luke i. 1). This
points to a literary habit which would naturally exert its power
witho>^t dxilay in reference to any matter in which men took an
absorbing interest. And when this habit prevails writers are not
usually content to remain in ignorance of what others have done in
the same line. They want to see each other's notes. The pre-
sumption therefore is that while oral tradition in all probability was
a source for our evangelists, it was not the only source, probably
not even the chief source There were other writings about the
acts,and words, and sufferings of Jesus in existence before they
wrote they were likely to know these, and if they knew them they
;
would not despise them, but rather use them so far as serviceable.
In Luke's case the existence of such earlier writings, and his
acquaintance with them, are not mere presumptions but facts the ;
only point on which there is room for difference of opinion is how

far he took advantage of the labours of his predecessors. That he
deemed them unsatisfactory', at least defective, may be inferred from
his making a new contribution that he drew nothing from them is
;
extremely improbable. Much can be said for the view that among
these earlier writings known to Luke was our Gospel of Mark, or a
book substantially identical with it in contents, and that he used it
very freely.
5. The last observation naturally leads up to the second hypo-
thesis, that the authors of the synoptical Gospels used each
which is
other's writings, each successive writer taking advantage of earlier

contributions, so that the second Gospel (in time) borrowed from
the first, and the third from both first and second. Which borrowed
from which depends of course on the order of time in which the
three Gospels appeared. Six permutations are possible, and every
6 INTRODUCTION
one of them has had its One of the most interesting, in
advocates.
virtue of tlie course it Matthew, Luke, Mark. This arrange-
ran, is :
ment was contended for by Griesbach, and utilised by Dr. Ferdinand

Christian Baur in connection with his famous Tendency-criticism.
Griesbach founded on the frequent duality in Mark's style, that is to
say, the combination of phrases used separately in the same connec-
tion in the other synoptical Gospels e.g., "at even when the sun did
:
set" (i. 32). In this phenomenon, somewhat frequently recurring,

he saw conclusive proof that Mark had Matthew and Luke before
him, and servilely copied from both in descriptive passages. Baur's
interest in the question was theological rather than literary. Accept-
ing Griesbach's results, he charged Mark not only with literary
dependence on his brother evangelists, whence is explained his
graphic style, but also with studied theological neutrality, eschewing
on the one hand the Judaistic bias of the first Gospel, and on the
other the Pauline or universalistic bias of the third ; both charac-
teristics, the literary dependence ana the studied neutrality, implying
a later date. Since then a great change of view has taken place.
For some time the prevailing opinion has been that Mark's Gospel
is the earliest not the latest of the three, and this opinion is likely to
hold its ground. Holtzmann observe^ that the Mark hypothesis is

a hypothesis no longer,^ mear..ng that it is an established fact. And
he and many others recognise in Mark, either as we have it or in an
earlier form, a source for both the other synoptists, thereby acknow'
ledging that the hypothesis of mutual use likewise has a measure of
truth.
6. The third hypothesis is that of one primitive Gospel from
which all three synoptists drew their material. The supporters of

this view do not believe that the evangelists used each other's
writings. Their contention is that all were dependent on one original
document, an Urevangelium as German scholars call it. This
primitive Gospel was, ex hypothesi, comprehensive enough to cover
the whole ground. From it all the three evangelists took much in
common, hence their agreement in matter and language in so many
places. But how about their divergencies ? How came it to pass
that with the same document before them they made such diverse
use of it ? The answer is it was due to the fact that they used, not
:
identical copies of one document, but different recensions of the

same document. By this flight into the dark region of conjectural
recensions, whereof no trace remains, the Urevangelium hypothesis
* Hand-Commentary p. 3.
was self-condemned to oblivion. With it are associated the honour-

able names of Lessing and Eichhorn.
7. The fourth and last hypothesis was propounded by Schleier-
macher. He took for his starting-point the word 8ti]Yi)oris in the intro-
duction of Luke's Gospel, and found in it the hint that not in one
primitive Gospel of comprehensive character was the source ex-
ploited by our Gospels to be found, but rather in many Gospelets con-
taining a record of some words or deeds of Jesus with which the
writer had become acquainted, and which he specially desired to
preserve. Each of our evangelists is to be conceived as having so
many of these diegeses or Gospelets in his possession, and construct-
ing out of them a larger connected story. In so far as they made
use of copies of the same diegesis, there would be aj»rcement in con-
tents and style in so far as they used Gospelets peculiar to their
;
respective collections, there would be divergence and of course

;
diversity in the order of narration was to be expected in writings

compiled from a handful of unconnected leaflets of evangelic tradition.
In spite of the great name of its author, this hypothesis has found
little support as an attempt to account for the whole phenomena of
the Gospels. As a subordinate suggestion to explain the presence
in any of the synoptists of elements peculiar to himself, it is
worthy of consideration. Some of the particulars, e.g., peculiar to
Luke may have been found by him not in any large collection, but in
a leaflet, as others may have been derived not fron. \,yitten sources
large or small, but from a purely oral source in answer to local
inquiries.
8. None of the foregoing hypotheses is accepted by itself as a
satisfactory solution of the synoptical problem by any large number
of competent critics at the present time. The majority look for a
solution in the direction of a combination of the second and third
hypotheses under modified forms. To a certain extent they recog-
nise use of one Gospel in another, and there is an extensive agree-
ment in the opinion that for the explanation of the phenomena not
one but at least two primitive documents must be postulated. In
these matters certainty is unattainable, but it is worth while making

ourselves acquainted with what may be called the most probable
working hypothesis. With this view I offer here a brief statement
as to the present trend of critical opinion on the subject in question.
9. It is a familiar observation that, leaving out of account the
reports of the teaching of Jesus contained in the first and third

Gospels, the matter that remains, consisting of narratives of actions
and events, is vei-y much the same in all the three synoptists. Not
8 INTRODUCTION
only so, the remainder practically consists of the contents of the
second Gospel. It seems as if Matthew and Luke had made Mark
the framework of their story, and added to it new material. This

accordingly is now believed by many to have been the actual fact.
The prevailing idea is that our Mark, or a book very like it in
contents, was under the eye of the compilers of the first and third
Gospels when they wrote, and was used by both as a source, not
merely in the sense that they took from it this and that, but in the
sense of adopting it substantially as it was, and making it the basis
of their longer and more elaborate narratives. This crude statement
of course requires qualification. What took place was not that the
compters of the first and third Gospels simply transcribed the
second, page by page, as they found it in their manuscript, reproduc-
and each section verbatim. If
ing its contents in the original order,
that had been the case the syn\,ptical problem would have been
greatly sinplified, and thefj would hardly have been room for
difference of opinion. As the case stands the order of narration is
more or less disturbed, and there are many variations in expression.
The question is thus raised On the hypothesis that Mark was a
:
source for Matthew and Luke, in respect of the matter common to

all the three, how came it to pass that whe writers of the first and
third Gospels deviated so much, and in different ways, from their

common source in the order of events and in style ? The general
answer to the question, so far as order is concerned, is that the
additional matter acted as a disturbing influence. The explanation
implies that, when the disturbing influence did not come into play,
the original order would be maintained. Advocates of the hypothesis
try to show that the facts answer to this view that is to say, that
;
Mark's order is followed in Matthew and Luke, except when

disturbance is explicable by the influence of the new material. One
illustration may here be given from Matthew. Obviously the
•'Sermon on the Mount" exercised a powerful fascination on the
mind of the evangelist. From the first he has it in view, and he
desires to bring it in as soon as possible. Therefore, of the incidents
connected with the commencement of the Galilean ministry reported
in Mark, he relates simply the call of the four fisher Apostles, as if
to furnish the Great Teacher with disciples who might form an
audience for the great Discourse. To that call he appends a general
description of the Galilean ministry, specifying as its salient
features preaching or teaching and healing. Then he proceeds to
each department of the ministry, the teaching by the
illustrate
Sermon on the Mount in chapters v.-vii., the healing by a group of
miracles contained in chapters viii. and ix., including the cure of

Peter's mother-in-law, the wholesale cures on the Sabbath evening,
and the healing of the leper, all reported in the first chapter of Mark.
Of course, in regard neither to the sermon nor to the group of
miracles can the first Gospel lay claim to chronological accuracy.
In the corresponding part of his narrative, Luke follows Mark closely,

reporting the cure of the demoniac in the synagogue of Capernaum,
of Peter's mother-in-law, of many sick people on the Sabbath
evening, and of the leper in the same order. There is only one
deviation. The call of Peter, which in Luke replaces that of the
four,Peter and Andrew, James and John, comes between the
Sabbath evening cures and the cure of the leper.
The variations in style raise a much subtler question, which can
only be dealt with adequately by a detailed comparative exegesis,
such as that so admiraHy exemplified in the great work of
Dr. Bernhard Weiss on the Gospel of Mark and its synoptical
parallels.^ Suffice it to say here th?** it is not difficult to suggest
a variety of causes which might lead to literary alteration in the use
of a source. Thus, if ^'he style of the source was peculiar, markedly
individualistic, colloquial, faulty in g\ amma", one can understand a
tendency to replace these characteristics by smoothness and elegance.
The style of Mark is of the character described, and instances of
accounts can easily be pointed out.
literary correction in the parallel
Another cause might be misunderstanding of the mean-
in operation
ing of the source, or disinclination to adopt the meaning obviously
suggested. Two illustrative instances may be mentioned. In
reporting the sudden flight of Jesus from Capernaum in the early
morning, Mark makes Him say to the disciples in connection with
the reason for departure, "to this end came I forth," i.e., from the
'own. In Luke this is turned into, "therefore was I sent," t.<;., into
ihe world.^ In the incident of the triumphal entry into Jerusalem,
Mark makes Jesus bid the two disciples say to the owner of the colt,
'
straightway He (Jesus) will send it back," i.e., returnit to its owner
fvhen He has had His use of it. In Matthew this is turned into,
".*
" straightway he (the owner) will send them (the ass and her colt)
Yet another source of verbal alteration might be literary taste acting
instinctively, leading to the substitution of one word or phrase for
another, without conscious reason.
10. Thus far of the matter common to the three Gospels, or what
may be called the triple tradition. But Matthew and Luke contain
' Das Marcusevangelium unci seine synoptischen Parallelen, 1872.
» Mark 38, Luke iv. 43.
i.
» Mark xi. 3, Matthew xxi. 3.
lO INTRODUCTION
much more than this, the additional matter in both consisting mainly
of words and discourses of Jesus. Each Gospel has not a little
peculiar to itself, but there is a large amount of teaching material
common to the two, and though this common element is very
differently reproduced as to historic connection and grouping, yet
there is such a pervading similarity in thought and expression as to
suggest forcibly the hypothesis of a second source as
its most
natural explanation. Assuming that the

and third evangelists
first
borrowed their narrative of events from Mark, and that what needs
accounting for is mainly the didactic element, it would follow that
this hypothetical second source consisted chiefly, if not exclusively,

of sayings spoken by the Lord Jesus. Whether both evangelists
possessed this source same form, and had each his own way
in the
of using it, as dictated by his plan, or whether it came into their
hands formed under diverse influences, and
in different recensions,
meant to serve distinct purposes, are questions of subordinate

moment. The main question is Did there exist antecedent to the
:
composition of our first and third Gospels a collection of the words

of Christ, which both evangelists knew and used in compiling their
memoirs of Christ's public minl.rtry? Modern critics, such as
Weiss, Wendt, Holtzmann, Jiilicher, concur in answering this
question in the affirmative. /he generki result is that for the
explanation of the phenomena presented by the synoptical Gospels,
modern criticism postulates two main written sources a book like :
our canonical Mark, if not identical with it, as the source of the
narratives common to the three Gospels, and another book contain-
ing sayings of Jesus, as the source of the didactic matter common to
Matthew and Luke.
IL These conclusions, which might be reached purely by internal
inspection, are confirmed by the well-known statements of Papias,
who flourished in the first quarter of the second century, concerning
books about Christ written by Mark and Matthew. They are to this
effect :" Mark, being the interpreter of Peter, wrote carefully,
though not in order, as he remembered them, the things spoken or
done by Christ". "Matthew wrote the Logia in the Hebrew
language, and each one interpreted these as he could."* The state-
ments point to two books as the fountains of evangelic written tradi-
tion, containing matter guaranteed as reliable as resting on the author-
ity of two apostles, Peter and Matthew. The first of the two books is
presumably identical with our canonical Mark. It is not against this
1 Eusebii, Historia Ecclesiastica, lib. iii., c. 39.

CONCERNING THE THREE GOSPELS II
that Papias represents Mark's work as including things spoken as

well as done by Christ. For this is true of canonical Mark. Though,
by comparison with Matthew and Luke, Mark is extremely meagre
in the didactic element, yet he does report many very remarkable
sayings of Jesus. But what of the other book ? Is it to be identi-
fied with our Matthew ? Prima facie one would say no, because
the Matthew of Papias is a book of Logia, which we naturally take
to mean a book of oracles, or weighty words spoken by the Lord
Jesus. But, on the other hand, it might be argued that Logia is
simply a designation from the more prominent or characteristic part,
and by no means excludes such narratives of events as we find in
canonical Matthew. Indeed, it might be said that it would be diffi-
cult to compile a collection of sayings that should be interesting or
even intelligible without the introduction of more or less narrative,
if itwere only by way of preface or historical setting. Granting that
the leading aim was to report words, a minimum amount of narrative
would still be necessary to make the report effective. And it might
be added that it is, in many instances, only a minimum of narrative
that we find in canonical Matthew, his historic statements being
generally meagre in comparison with those in Mark and Luke.
Hence, not a few cri' ics and apologists still hold by the old tradi-
tion which practically 'dentifieu the Logia of Papias with the
Matthew of the New Testament. But the Logia, according to
Papias, was written in Hebrew, and our canonical Matthew is in
Greek which does not wear the aspect of a translation. This diffi-
culty defenders of the old v'^^w do not find insurmountable. Yet
the impression left on one's mind by such apologetic attempts is that
of special pleading, or perhaps, one ought to say, of an honourable
bias in favour of a venerable tradition, and of a theory which gives
us, in canonical Matthew, a work proceeding directly from the hand
of an apostle. If that theory could be established, the result would
be highly satisfactory to many who at present stand in doubt.

Meantime we must be content to acquiesce, provisionally, in a hypo-
thesis, according to which we have access to the apostle Matthew's
contribution only at second hand, in a Gospel from another unknown
author which has absorbed a large portion, if not the whole, of the
apostolic document. Even on this view we have the satisfaction of
feeling that the three synoptists bring us very near to the original
eye and ear witnesses. The essential identity, amid much diversity
in form, of the words ascribed to our Lord in the two Gospels which
draw upon the Logia, inspires confidence that the evangelic reports
of these words, though secondary, are altogether reliable.
f« INTRODUCTION
12. We cannot but wonder that a work so precious as the Logia
of Matthew was allowed to perish, and earnestly wish that, if

possible, it might even yet be restored. Attempts at gratifying this
natural feeling have recently been made, and conjectural reconstruc-
tions of the lost treasure lie before us in such works as that of
Wendt on the Teaching of jfesus,^ and of Blair on the Apostolic
Gospd.^ A critical estimate of these essays cannot here be given.
Of course they are tentative nevertheless they are interesting, and
;
even fascinating to all who desire to get behind the existing records,
and as near to the actual words of our Lord as possible. And,
though an approach to a consensus of opinion may never be reached,
the discussion is sure to bear fruit in a more intimate acquaintance
with the most authentic forms of many of our Lord's sayings. As
another aid to so desirable a result, one must give a cordial welcome
to such works as that of Resch on Extracanonical Parallel Texts to
the Gospels.^ Resch believes it pos:^ble, through the use of Codex
Bezae, the old Latin and Syriac versions, and quotations from the
Gospels in the early fathers, to get behind the text of our canonical
Gospels, and to reach a truer reflection in Greek of the Hebrew
original in the case of many sayings recorded in the Logia of
Matthew. There will be various estimates of the intrinsic value of
his adventurous attempt Personally, I am not sanguine that much
will come out of it. But one cannot be sorry that it has been made,
and by one who thoroughly believes that he is engaged in a fruitful
line of inquiry. It is well to learn by exhaustive experiment how
much or how little may be expected from that quarter.

13. Among those who accept the hypothesis of the two sources
a difference of opinion obtains on two subordinate points, viz., first,
the relation between the two sources used in Matthew and Luke,
and, second, the relation between these two Gospels. Did Mark
know and use the Logia, and did Matthew know Luke, or Luke
Matthew ? Dr. Bernhard Weiss answers the former question in the
affirmative and the latter in the negative. From certain pheno-
mena brought to light by a comparative study of the synoptists, he
thinks it demonstrable that in many parts of his narrative Mark leans
* Wendt, Die Lehre jfesu, Erster Theil. This part of Wendt's work has not
been translated. His exposition of Christ's words has been translated by Messrs.
T. & T. Clark, Edinburgh,
' The Apostolic Gospel, with a Critical Reconstruction of the Text, by J. Fulton
Blair, 1896. Mr. Blair's critical position differs widely from Wendt's, and his
Apostolic Gospel contains much more besides sayings.

• Aussercanonische Paralleltexte xu den Evangelien,
on an older written source, whose accounts of evangelic incidents are

reproduced in a more faithful manner in the companion Gospels, and
especially in Matthew. This source he takes to be the Logia of the
apostle Matthew. It follows from this, of course, that the Logia
was not a mere collection of sayings, but a book containing histories

as well, such narratives, e.g., as those relating to the palsied man,
the feeding of the 5000, and the blind man at Jericho. The pheno-
mena on which Weiss rests his case are of two kinds. One group
consists of minute agreements between Matthew and Luke against
Mark in narratives common to the three, as, e.g., in the use of the
words and eirl K\irr|s in the opening sentence of the story of the
iSoii
palsied man. The inference is that these phrases are taken from the
Logia, implying of course that the story was there for those who
chose to use it. The other group consists of sayings of Jesus found
in Mark's Gospel, and reproduced also in Matthew and Luke in
nearly identical form, yet not taken, it is held, from Mark, but from
the Logia. The contention is that the close similarity can be
accounted for only by the assumption that Mark, as well as his
brother evangelists, took the words from the Logia. An instance in
point may be found the respectiv<i accounts of the reply of Jesus
in
to the charge of being in league with Beelzebub. Wendt dissents

from the inference of Weiss in bof.J classes of cases.The one group
of facts he explains by assuming that Luke had access to the first
canonical gospel ; in the second group he sees simply accidental
correspondences between independent traditions preserved respec-
tively in the Logia and in Mark.^
Sectiok II. Historicity.
1. The Gospels primd wear the aspect of books aiming

facie
at giving a true if not a full life, and more especially
account of the
of the public career, of Jesus Christ, the Author of the Christian
faith. For Christians, writings having such an aim must possess
unique interest. There is nothing an earnest believer in Christ
more desires to know than the actual truth about Him what He :
said, did, and experienced. How far do the books, the study of
which is to engage our attention, satisfy this desire ? To what
extent are they historically reliable ?
2. The question has been recently propounded and discussed:
^ Die Lehre Jesu, Erster Theil, pp. 191-3. On the question whether the third
evangelist used canonical Matthew, vide the Abhandlung of Edward Simons,
Bonn, 1880.
—
14 INTRODUCTION
\\'h;it interest (.lid tlic apostolic ai;c take in the evangelic history?
and the conclusion arrived at that the earthly lile of Jesus inter-
ested very little.'
it Now, there can be no doubt that, comparing
that age with the present time, the statement is true. live in an We
age when the historical spirit is in the ascendant, creating an insati-
able desire toknow the origins of every movement which has affected,
to any extent, the fortunes of humanity. Moreover, Christianity
has undergone an evolution resulting in types of this religion which
are, on various grounds, unsatisfactory to many thoughtful persons.
Hence has arisen a powerful reaction of which the watchword is
" Back to Christ," and to which additional intensity has been given
by the conviction that modern types of Christianity, whether eccle-

siastical, philosophical, or pietistic, all more or less foster, if they do
not avow, indifference to the historic foundations of the faith. We
have thus a religious as well as a Rcientific reason for our desire to
know the actual Jesus of history. lu the primitive era, faith was
free to follow its native tendency to be content with its immediate
object, the Risen Lord, and to rely on the inward illumination of the
Holy Spirit as the source of all knowledge necessary for a godly life.
This indifference might conceivably pass into hostility. Faith might
busy itself \n transforming unwelcome farts so as To make the his-
toiy serve its For the historic interest and the

purpose. religious
are not identical. Science wants to know the actual facts ; religion
wants facts to be such as will serve its ends. It sometimes idealises,
transforms, even invents history to accomplish this object. We are
not entitled to assume, a priori, that apostolic Christianity entirely
escaped this temptation. The suggestion that the faith of the primi-
tive Church took hohd and so transfigured it
of the story of Jesus
that the true image of Him
no longer recoverable, however scepti-
is
cal, is not without plausibility. The more moderate statement that

the apostolic Church, while knowing and accepting many facts about
Jesus, was not interested in them as facts, but only as aids to faith,
has a greater show of reason. It might well be that the teaching of
Jesus was regarded not so much as a necessary source of the know-
ledge of truth, but rather as a confirmation of knowledge already
possessed, and that the acts and experiences of Jesus were viewed
chiefly in the light of verifications ofHis claim to be the Messiah.
It does not greatly matter to us what the source of interest in the
evangelic facts was so long as they are facts ; if the primitive
Church in its traditions concerning Jesus was simply utilising and
^ Vide Von Soden's essay in the Theologische Abhandlungen, Carl von VVeis-
tdcker Geteidmet, 1892.
not manufacturing history. There is good reason to believe that in

the main this is the true state of the case. Not only so, there are
grounds for the opinion that the historic spirit interest in facts as —
facts —
was not wanting even amid the fervour of the apostolic age.
It may be worth while to mention some of these, seeing they make
for the historicity of the main body of the evangelic tradition con-
cerning the words, deeds, and sufferings of Jesus as these are re-
corded, e.g., in the Gospel of Mark.
3. In this connection it deserves a passing notice that there
existed in the primitive Church a party interested
in the fact-know-
ledge of Jesus, the knowledge of Christ "after the flesh " in Pauline
phrase, a Christ party. From the statement made by St. Paul in
the text from which the phrase just quoted is taken, it has been in-
ferred was entirely indiffb.-ent to the historical

that the apostle
element.^ The inference seems to me hasty but, be this as it may, ;
what am now concerned to point out is that, if St. Paul under-

I
valued the facts of the personal ministry, there were those who did
not. There was a party who made acquaintance with these facts a
necessary qualification for the apostleship, and on this ground denied
that St. Paul was an apostle. The assumption underlying the Tubin-
gen tendency-criticism is that there were two parties in the apostolic
Church interested in misrepresenting Jesus in different directions,
one virtually making Him a narrow Judaist, the other making Him a
Pauline universalist, neither party being worthy of implicit trust.
This hypothesis presents a somewhat distorted view of the situation.
It would be nearer the truth to say that there was a party inter-
ested in facts and another interested chiefly in ideas. The one

valued facts without seeing their significance; the other valued
ideas without taking much trouble to indicate the fact-basis. To the
bias of the former party we might be indebted for knowledge of many
facts in the life of Jesus, the significance of which was not under-
stood by the transmitters of the tradition.
4. Even within the Pauline party there were those who were
interested in factsand in some measure animated by the historical
spirit. So far from regarding Paulinists in general as idealists, we
ought probably to regard St. Paul, in his passion for ideas and
apparent indifference to biographic detail, as an exception and to ;
think of the majority of his followers as men who, while sympathising

with his universalism, shared in no small measure the common
(Jewish realism. Of this type was Luke. The absence from his
^ 2 Corinthians v. 16.
6 ;
1 INTRODUCTION
Gospel of even the rudiments of a doctrine of atonement, so con-
spicuous a topic in the Pauline epistles, will be remarked on here-
after meantime I direct attention simply to its opening sentence.
;
That prefatory statement is full of words and phrases breathing the

fact-loving spirit : ncir\T)po4)opT]fi^>'WK it pay fidroiv, dir' dpxtjs auToirrai Kai
i5Tn]p£Tai, dKpiPws, d(r<j)dX€ia»'. The author wants to deal with facts
believed ; he wishes, as far as possible, to be guided by the testimony
of eye-witnesses he means to take pains in the ascertainment of the
;
trutli, that the friend for whose benefit he writes may attain unto
certainty. The question here is not how far he succeeded in his
aim; the point insisted on is the aim itself, the historical spirit
evinced. Luke may have been unconsciously influenced to a con-

siderable extent by religious bias, preconceived opinion, accepted
Christian belief, and therefore not sufficiently critical, and too easily
satisfied with evidence ; but he honestly wanted to know the historic
truth. And in this desire he doubtless represented a class, and
wrote to meet a demand on t.ie part of Christians who felt a keen
interest in the memorabilia of the Pounder, and were not satisfied
with the sources at command on account of their fragmentariness,
or occasional want of agreement with each other.^
5. The peculiar character of the apostle who stood at the head
of the primitive Jewish Church has an important bearing on the
question of historicity. For our knowledge of Peter we are not
wholly dependent on the documet^ts whose historicity is in question.
We have a rapid pencil-sketch of him in the epistles of St. Paul,
easily recognisable as that of the same man of whom we have a
more finished picture in the Gospels. A genial, frank, impulsive,
outspoken, generous, wide-hearted man; not preoccupied with
theories, illogical, inconsistent, now on one side, now on the other
brave yet cowardly, capable of honest sympathy with Christian
universalism, yet under pressure apt to side with Jewish bigots.
A most unsatisfactory, provoking person to deal with for such a man
as St. Paul, with his sharply defined position, thorough-going
adherence to principle, and firm resolute will. Yes, but also a very
satisfactory source of first-hand traditions concerning Jesus; an
excellent witness, if a weak apostle. A source, a copious fountain of
information he was bound to be. We
do not need Papias to tell us
this. This disciple, open-hearted and open-mouthed, must speak
concerning his beloved Master. It will not be long before everybody
knows what he has to tell concerning the ministry of the Lord.
* Von Soden, in the essay above referred to, takes no notice of Luke's preface,
Papias reports that Mark's Gospel we have the literary record of

in
Peter's testimony. The statementis entirely credible. Peter would
say more than others about Jesus; he would say all in a vivid way,
and Mark's narrative reflects the style of an impressionable eye-
witness. If it be a faithful report of Peter's utterances the general
truth of its picture of Jesus may be implicitly relied on. For Peter
was not a man likely to be biassed by theological tendency. What
we expect from him is rather a candid recital of things as they
happened, without regard to, possibly without perception of, their
bearing on present controversies ; a rough, racy, unvarnished story,
unmanipulated in the interest of ideas or theories, which are not in
this man's line. How far the narratives of the second Gospel bear
out this character will appear hereafter.
6. The other fact mentioned by Papias, viz., that the apostle
Matthew was the source of the evangelic tradition relating to the
words of Jesus, has an important bearing on historicity. Outside
the Gospels we have no information concerning this disciple such as
we have of Peter in the Pauline letters. But we may safely assume
the truth of the Gospel accounts which represent him as having been
a tax-gatherer before he was called to discipleship. The story of his
call, under the name of Matthew or Levi, is told in all the three
synoptists, as is also the significant incident of the feast following at
which Jesus met with a large company of publicans. There is
reason to believe that in calling this disciple our Lord had in view
not merely ultimate service as an apostle, but immediate service in
connection with the meeting with the publicans that, in short, Jesus
;
associated Matthew with Himself that He might use him as an

instrument for initiating a mission to the class to which he had
belonged. But if the Master might call a fit man to discipleship for
one form of immediate service, He might call him for more than
one. Another service the ex-publican might be able to render was
that of secretary. In his old occupation he would be accustomed to
writing, and it might be Christ's desire to utilise that talent for
noting down things worthy of record. The gift would be most in
demand in connection with the teaching of the Master. The
preservation of that element could not be safely trusted to memories
quite equal to the retention of remarkable healing acts, accompanied
by not less remarkable sayings. The use of the pen at the moment
might be necessary. And of all the members of the disciple-circle
the ex-publican was the likeliest man for that sen'ice. We are not
surprised, therefore, that the function assigned to Matthew in con-
nection with the evangelic tradition is the preservation of the Logia.
2
8
1 INTRODUCTION
That is just the part he was fitted to perform. As little are \vc
surprised that Mark's Gospel, hased on Peter's recollections, contains
so little of the teaching. Peter was not the kind of man to take
notes, nor were discourses full of deep thought the kind of material
he was likely to remember. What would make an indelible impres-
sion on him would be, not thought, but extraordinary deeds,
accompanied by striking gestures, original brief replies to embarrass-
ing questions and the like just such things as we find reported in
;
the second Gospel.

From Matthew the publican might be expected not only a record
of Christ's teaching as distinct from His actions, but an impartial
record. We should not suspect him any more than Peter of
theological bias; least of all in the direction of Judaism. As a
Galilean he belonged to a half-Gentile community, and as a pub-
lican he was an outcast for orthodox Jews. It was probably the
humane spiritand wide sympathies of Jesus that drew him from the
receipt of custom. If, therefore, we find in the Login any sayings
ascribed to Jesus of a universalistic characterwe do not feel in the

least tempted to doubt their authenticity. If, on 'he other hand, we
meet with words of an apparently opposite character we are not
greatly startled and ready to exclaim, Behold the hand of an inter-
polator We rather incline to see in the combination of seemingly
!
incongruous elements the evidence of candid chronicling. It is the
case of an honest reporter taking down this and that without asking
himself whether this can be reconciled with that. That a deep,
many-sided mind like that of Jesus might give birth to startling
paradoxes is no wise incredible. Therefore, without undertaking
responsibility for every expression, one may without hesitation en-
dorse the sentiment of Jiilicher, " that Jewish and anti-Jewish,
revolutionary and conservative,new and old, freedom and narrow-
ness in judgment, sensuous hopes and a spiritualism blending
together present and future, meet together, by no means weakens
our impression that Jesus really here speaks ".^
7. The mere fact of the preservation of Mark's Gospel is not
without a bearing on the question of historicity. In its own way it
testifies to the influence of the historic as distinct from the religious
spirit in the early period of the Christian era. It would not have
been at all surprising if that Gospel had fallen out of existence,
seeing that its contents have been absorbed into the more compre-
hensive Gospels of Matthew and Luke. Assuming the correctness
* EinUitung in das Neue Testament, p. 231.

of modern critical views, the Logla of the Apostle Matthew has dis-
appeared; how did it come about that the second Gospel did not
disappear also, especially in view of its defects, as they would be re-
garded, comparing it with the longer narratives of the same type ?
Whether the authors of the first and third Gospels aimed at super-
seding the Logia and Mark
is a question that need not be discussed.
From Luke's might plausibly be inferred that he did

preface it
aspire at giving so full and satisfactory an account of the life of

Jesus as should render earlier attempts superfluous. If he did, he
was not successful. The Gospel without the story of the infancy,
and the Sermon on the Mount, and the detailed appearances after the
resurrection, survived. It might be undervalued. There is evidence
of preference and partiality for one Gospel as against another in
Patristic literature. Clement of Alexandria, true to his philosophy,
undervalued all the synoptists as compared with the fourth Gospel,

because they showed merely the body of Jesus, while the fourth
Gospel showed His spirit. Augustine regarded Mark as a mere
pedissequus to Matthew, en laqnais, as D'Eichthal irreverently but
not incorrectly renders the word.^ Still Mark held his place, mere
lackey to Matthew though some supposed him to be. The reason

might be in part that he had got too strong a hold before the com-
panion Gospels appeared, to be easily dislodged, and had to be
accepted in spite of defects and apparent superfluousness. But I
think there was also a worthier reason, a certain diffused thankful-
ness for every scrap of information concerning the Lord Jesus,
especially such as was believed to rest on apostolic testimony.
Mark's Gospel passed for a report of St. Peter's reminiscences of
the Master therefore by all means let it be preserved, though it
;
contained no account of the childhood of Jesus, and very imperfect

reports of His teaching and of the resurrection. It was apostolic,
therefore to be respected; as apostolic it was trustworthy, there-

fore to be valued. In short, the presence of the second Gospel in
the New Testament, side by side with Matthew and Luke, is a wit-
ness to the prevalence in the Church of the first century of the
historical spirit acting as a check on the religious spirit, whose in-
stinctive impulse would be to obliterate traces of discrepancy, and to
suppress all writings relating to the Christian origins which in their
presentation of Jesus even seemed to sink below the level of the

Catholic faith,
8. The foregoing five considerations all tend to make a favour
* Vide his work Les EvangileSy p. 66.

20 INTRODUCTION
able impression as to the historicity of the evangelic tradition in
general. More when the tradition
special CDnsiderations are needful
is The tradition consists of three
broken up into distinct divisions.
layers. Faith would make three demands for information concern-
ing its object what did He teach ? what did He do ? how did
:
He suffer ? Some think that the first and most urgent demand
would be for information concerning the teaching, and that only in
the second place would there grow up a desire for narratives of facts
and experiences. According to Holtzmann the order was : first the
Logia, then the passion-drama, then the anecdotes of memorable
acts.^ I should be inclined to invert the order of the first two items,
and to say : the Passion, the Logia, the memorable incidents. But
the more important questionis how far can the evangelic records
:
concerning these three departments of the tradition be trusted ?

Only a few hints can be given by way of answer here.
9. The narratives of the Passion, given in all the four Gospels
with disproportionate fulness, have lately been subjected to a

searching analysis in a sceptical spirit rivalling that of Strauss.
Dr. Brandt,2 after doing his utmost to shake our faith in the trust-
worthiness of these pathetic records, still leaves to us eight par-
ticulars,which even he is constrained to recognise as historical.
These are betrayal by one of the twelve desertion by all of them
: ; ;
denial by Peter; death sentence under the joint responsibility of

Jewish rulers and Roman procurator; assistance in carrying the cross
rendered by Simon of Cyrene crucifixion on a hill called Golgotha
; ;
the crime charged indicated by the inscription, " King of the Jews " ;
death, if not preceded by a prayer for the murderers, or by the

despairing cry, " My God, my God," at least heralded by a loud
voice. In these particulars we have the skeleton of the story, all that
is needful to give the Passion tragic significance, and even to form
a basis for theological constructions. The items omitted, the
process before the Sanhedrim, the interviews with Pilate and
Herod, the mockery of the soldiers, the preferential release of
Barabbas, the sneers of passers-by, the two thieves, the parting of the
raiment, the words from the cross, the preternatural accompaniments
of death, are all more or less of the nature of accessories, enhancing
greatly the impressiveness of the picture, suggesting additional
lessons, but not altering the character of the event as a whole.
But even accessories are important, and not to be lightly given
* Vide Hand-Commentar, pp. 13-17.

• Die Evangelische Geschichte und der Ursprung des Christentkums, 1893.
— :
CONCERNING THE THREE GOSPELS 2i
over to the tender mercies of sceptical critics. Tlie reasons assigned

for treating them as unhistoric are not convincing. They come
mostly under three heads: The influence of Old Testament prophecy,
the absence of witnesses, and the bias manifest in the accounts of
the trial against the Jews and in favour of the Gentiles. By
reference to the first a whole group of incidents, including the cry,
" Eli, Eli," are summarily disposed of. Texts taken from Psalm xxii.
and Isaiah liii. created corresponding facts. This is a gratuitous

assumption. The facts suggested the prophecies, the prophecies did
not create the facts. The facts were there, and the primitive
disciples looked out for Messianic oracles to suit them, by way of
furnishing themselves with an apologetic for the thesis, Jesus is the
Christ. In some cases the links of proof are weak; no one could
have thought of the texts unless the facts had been there to suggest
them. The plea of lack of witnesses applies to what took place
between Jesus and the various authorities before whom He appeared
the High Priests, Pilate, Herod. Who, it is asked, were there to
see or hear? Who likely to be available as witnesses for the
evangelic tradition ? We cannot tell yet it is possible there was
;
quite sufficient evidence, though also possible, doubtless, that the

evangelists were not inall cases able to give exact verifiable informa-
tion,but were obliged to give simply the best information obtainable.

This, at least, we may claim for them, that they did their best to
ascertain the facts. As to the alleged prejudice leading to unfair
distribution of our Lord's death between the Jewish
blame for
authorities and the Roman governor, we may admit that there were
temptations to such partiality, arising out of natural dislike of the
Jews and unequally natural desire to win the favour of those who
held the reins of empire. Yet on the whole it may be affirmed that
the representation of the evangelists is intrinsically credible as in
harmony with all we know about the principal actors in the great
tragedy.
10. With regard to the teaching, it is of course obvious that all
recorded sayings of Jesus do not possess the same attestation. Some
words are found in all three synoptists, some in two, and not a few
in only one. Yet in many instances we can feel as sure of the
authenticity of sayings found in a single Gospel as of that of sayings
occurring in all the three. Who
can doubt, e.g., that the word, " the
Sabbath was made for man, not man for the Sabbath," emanated
from the great Master ? It is well in this connection to have before
our minds the rules by which judgment should be guided. The
following canons may legitimately be relied on
:
22 INTRODUCTION
(rt) Sayings supported by full synoptical attestation may be
regarded as in substance autlieiitic.
(b) Sayings unsupported by full synoptical attestation may be
regarded as authentic when their absence from a particular Gospel

can be explained by its plan, or by the idiosyncrasy of its author.
This covers not a few omissions by Luke.
(c) Sayings found only in a single Gospel may be accepted as
authentic when they sympathise with and form a natural complement
to other well-attested sayings. This remark applies to the sayings in
Luke vii. 47, xv. 7, concerning the connection between little forgive-
ness and little love, and about the joy of finding things lost, which
are complementary to the saying in all three synoptists " the whole :
need not a physician " the three sayings together constituting a

;
full
apology for the relations between Jesus and the sinful.
(d) All sayings possess intrinsic credibility which suit the general
historical situation. This applies to Christ's antipharisaic utterances,
an element very prominent in Matthew, and very much restricted in
Luke.
(e) All sayings may be accepted as self-attested and needing no
other attestation which bear the unmistakable stamp of a unique

religious genius, rise above the capacity of the reporters, and are
reported by them simply as unforgettable memories of the great
Teacher handed down by a faithful tradition.
The chief impulse to collecting the sayings of Jesus was not a
purely historical interest, but a desire to find in the words of the
Master what might serve as a rule to believers for the guidance of
their life. Hence may be explained the topical grouping of sayings
in Matthew and Luke, especially in the former, e.g., in the tenth
chapter, whose rubric might be a : directory for the mission work of
the church ; and in the eighteenth, which might be headed : how
the members of the Christian brotherhood are to behave towards
each other. The question suggests itself, Would the influence of
the practical aim be confined to grouping ? Would it not extend to
modifications, expansions, additions, even inventions, that the words
of the Master might cover all present requirements and correspond
fully to present circumstances and convictions ? On this topic
Weizsacker makes the following statement :
" From the beginning
the tradition consisted not in mere repetition, but in repetition
combined with creative activity. And from the nature of the case
went on. Elucidations grew into te.xt.
this activity increased as time
The was multiplied with the multiplication of its uses,
single saying
or the words were referred to a definite case and correspondingly
modified. Finally, words were inserted into the text of Jesus'

sayings, especially in the form of instances of narrative, which were
only meant to make His utterances more distinct.*" This may
seem to open a door to licence, but second thoughts tend to allay our
fears. The aim itself supplied a check to undue freedom. Just
because disciples desired to follow the Master and make His words
their law, they would wish to be sure that the reported sayings gave
them the thoughts of Jesus at least, if not His ipsissima verba.
Then there is reason to believe that the process of fixing the
tradition was substantially completed when the memory of Jesus was
recent, and the men who had been with Him were at hand to guide
and control the process. Weizsacker remarks that very little of the
nature of accretion originated elsewhere than in the primitive church,
and that the great mass of the evangelic tradition was formed under
the influence of the living tradition.' That is to say, the freedom of
the apostolic age was controlled by knowledge and reverence. It
was known what the Master had taught, and great respect was
cherished for His authority. If there was no superstitious concern
as to literal accuracy, there was a loyal solicitude that the meaning

conveyed by words should be true to the mind of Christ.
11. The incidents of the Healing Ministry, which form the bulk
of the narrative of events, are complicated with the question of
miracle. Those for whom it is an axiom that a miracle is impossible
are tempted to pronounce on that ministry the summary and sweep-
ing verdict, unhistorical. This is not a scientific procedure. The
question of fact should be dealt with separately on its own grounds,
and the question of explicability taken up only in the second place.
There are good reasons for believing that the healing ministry, mir-
aculous or not miraculous, was a great fact in the public career of
Jesus. Healing is associated with teaching in all general notices of
our Lord's work. Nine acts of healing, some of them very remark-
able, are reported in all the synoptical Gospels. The healing element
former
in the ministry is so interwoven with the didactic that the
This is
cannot be eliminated without destroying the whole story.
frankly acknowledged by Harnack, who, if he
does not doubt the
apologetic value to them.'
reality of miracles, attaches very little
The occasional notices in the Gospels of contemporary opinions,
impressions, and theories regarding Christ's actions speak to some-
thing extraordinary over and above the preaching

and teaching.
* '^*"^-
I
The Apostolic Age, vol. ii., p. 62.
» History of Dogma, vol. f., p. 65, note 3.
24 INTRODUCTION
Mark's graphic report of the impression produced by Christ's first
appearance in the sj'nagoi»up of Capernaum may be cited as an
instance. " What is this? A new teaching !— with authority He
commandeth even the unclean spirits, and they obey Him."i This
is a veritable reminiscence, and it points to a double surprise created
by an original style of preaching, and by an unprecedented power.
Still more significant are the theories invented to explain away
the power. The Pharisees accounted for it, as displayed in the

cure of demoniacs, by the suggestion of an alliance with Beelzebub.
Herod said " It is John whom 1 beheaded risen from the dead and
:
exercising the power of the spirit world ". The one theory was
malevolent, the other absurd, but the point to be noticed is the
existence of the theories. Men do not theorise about nothing.
There were remarkable facts urgently demanding explanation of
some sort.
The healing acts of Jesus then, speaking broadly, were to begin
with facts. How
they are to be explained, and what they imply as
to the Person of the Healer, are questions for science and theology.
It is not scientific to neglect the phenomena as unworthy of notice.
As little is it scientific to make the solution easy by under-statement
of the facts to be explained, as, e.g., by viewing demoniacal possession
as an imaginary disease. Demoniacal possession might be an
imaginary explanation of certain classes of diseases, but the dis-
eases themselves were serious enough, as serious as madness and

epilepsy, which appear to have formed the physical basis of the
malady.
Finally, it is not to be supposed that these healing acts, though
indubitable facts, have no permanent religious value. Their use in
the evidences of Christianity may belong to an antiquated type of

apologetic, but in other respects their significance is perennial.
Whether miraculous or not, they equally reveal the wide-hearted
benevolence of Jesus. They throw a side light on His doctrine of
God and of man, and especially on His conception of the ideal of
life. The healing ministry was a tacit but effective protest against
asceticism and the dualism on which it rests, and a proof that
Jesus had no sympathy with the hard antithesis between spirit and
flesh.
12. Before leaving the topic of historicity, it may be well here to
refer to a line of evidence which, though not worked out, has been
suggestively sketched by Professor Sanday in his Bampton Lectures
' Mark i. 27.

"
on Inspiration. The thesis to be proved is " that the great mass of

the narrative in the first three Gospels took
shape before the its
destruction of Jerusalem, i.e., within less than forty years of the

events ".^ " Was there ever," asks Dr. Sanday, " an easier problem
for a critic to decide whether the sayings and narratives which lie
before him came from the one side of this chasm or the other ?
Among the instances he cites are such as these " If, therefore, :
thou art offering thy gift at the altar, and then rememberest that
thy brother hath aught against thee," etc. " Woe unto you, ye blind
guides, which say, whosoever shall swear by the temple, it is nothing,'

etc. " See thou tell no man, but go thy way, show thyself to the
priest," etc. That is to say, the altar, the temple, the priesthood
are still in existence. This is not decisive as to the date of our Gos-
pels, but it is decisive as to much of the material contained in them
having assumed fixed shape, either in oral or in written form, before
the great crisis of Israel.
13. Historicity, be it finally noted, is not to be confounded with
absolute accuracy, or perfect agreement between parallel accounts.
Harmonistic a thing of the past.
is It was a well-meant discipline,
but it hand an insoluble problem, and it unduly magnified the

took in
importance of a solution, even if it had been possible. Questions as

to occasions on which reported words and acts of Jesus were spoken
or done, as to the connections between sayings grouped together in
one Gospel, dispersed in the pages of another, as to the diverse
forms of sayings in parallel reports, are for us now secondary. The
broad question we ask as to the words of Jesus is have we here, in :
the main, words actually spoken by Jesus, once or twice, now or

then, in this connection or in that, in separate aphorisms or in con-
nected discourse, in the form reported by this or that evangelist, or
in a form not exactly reproduced by any of them, yet conveying a
sense sufficiently reflected in all the versions ? Is the Lord's prayer

the Lord's at whatever time given to His disciples ? Is the "Sermon
on the Mount" made up of real utterances of Jesus, whether all
spoken at one time, as Matthew's report seems to imply, or on
various occasions, aswe should infer from Luke's narrative ? Did
Jesus actually say: " I came not to call the righteous, but sinners,"
whether with the addition, " to repentance," as it stands in Luke, or
without, as in the genuine text of the same Logion in Matthew and
Mark? Did He speak the parable of the lost sheep— whether in
Matthew's form or in Luke's, or in a form differing verbally from
» Page 283.
26 INTRODUCTION
both —to disciples, to Pharisees, or perhaps to neither, but to pubH-
cuns, yet conveying in some form and to some audience the great
thought that there was a passion in His heart and in the heart of
God for saving lost men? It is greatly to be desired that devout
readers of the Gospels should be emancipated from legal bondage to
the theological figment of inerrancy. Till this is done, it is impos-
sible to enjoy in full the Gospel story, or feel its essential truth and
reality.
CHAPTER II.
THE GOSPEL ACCORDING TO MARK.

Section T. Contents.
1. The second Gospel has no account of the birth and infancy of

Jesus. The narrative opens with the prelude to the public ministry,
the preaching and baptism of the prophet John ; and the sequel
consists of a rapid sketch of that ministry in a series of graphic tab-
leaux from its commencement in Galilee to its tragic close in Jerusa-
lem. This fact alone raises a presumption in favour of Mark's claim
to be the earliest of the three synoptical Gospels. Other considera-
tions pointing in the same direction are its comparative brevity and
the meagreness of its account of Christ's teaching. This Gospel
wears the aspect of a first sketch of the memorable career of one
who had become an object of religious faith and love to the circle of
readers for whose benefit it was written. As such it is entitled to
precedence an introduction to the three synoptists, though, in our
in
detailed comments, we follow the order in which they are arranged in

the New Testament. It is convenient to take Mark first for this
further reason, that from its pages we can form the clearest idea of
the general course of our Lord's history after He entered on His
Messianic calling. In none of the three Gospels can we find a
definite chronological plan, but it is possible from any one of them to
form a general idea of the leading stages of the ministry, and most
easilyand clearly from the second.
2. The first stage was the synagogue ministry. After His bap-
tism in the Jordan and His temptation in the wilderness, Jesus
returned to Galilee and began to preach the " Gospel of the King-
dom of The synagogue was the scene of this preaching.
God".^
The first appearance of Jesus in a synagogue was in Capernaum,
where He at once made a great impression both by His discourse
and by the cure of a demoniac.'* This was simply the commence-
» Mark i. 14. * Mark i. 27.

28 INTRODUCTION
meiit of a preaching* tour in the synagogues of Galilee. Jesus made
no stay in Capernaum. He left the town the day after He preached
in its synagogue, very early in the morning.' He left so early in
the day because He feared detention by the people. He left in such
haste because He knew that He could preach in the synagogues
only by the consent of the authorities, which might soon be with-
held through sinister influence. This synagogue preaching naturally
formed the first phase in Christ's work. The synagogue presented
a ready opportunity of coming into contact with the people. Any
man might speak there with the permission of the ruler. But he
could speak only so long as he was a persona grata, and Jesus, con-
scious of the wide cleavage in thought and feeling between Himself
and the scribes, could not but fear that He would not remain such
long. was now or never,
It at the outset or not at all, so far as the
synagogue was concerned.
3. How long this synagogue ministry lasted is not expressly in-
dicated. A considerable period is implied in the statement :

" He
preached in their synagogues throughout all Galilee 'V It is not
necessary to take this strictly, especially in view of the populousness
of Galileeand the multitude of its towns large and small, as indi-
cated by Josephus.^ But the statement must be taken in earnest
so far as to recognise that Jesus had a deliberate plan for a
synagogue ministry in Galilee, and that He carried it out to a con-
siderable extent. It is not improbable that it was interrupted by the
influence of the scribes, whom we find lying in wait for Him on His
return from the preaching tour to Capernaum.*
4. With the anecdote in which the scribes figure as captious
critics of Jesus a new phase in the story begins. The keynote of
the first chapter is popularity ; that of the next is opposition. In
this juxtaposition the evangelist is not merely aiming at dramatic
effect, but reflecting in his narrative a real historical sequence. The
popularity and the opposition were related to each other as cause
and effect. It is true that having once entered on this second topic,
he groups together a series of incidents illustrating the hostile atti-
tude of the scribes, which have a topical rather than a temporal
connection, in this probably following the example of his voucher,
Peter. These extend from chap. ii. 1 to chap. iii. 6, constituting the
' Mark i. 35.

* Mark i. 39.
• Josephus gives the number of towns at 204, the smallest having 15,000 inhabi-
tants. Vide bis Vita, chap. xlv. and Bell, jfnd.,
, iii., 2, 3.
* Chap. ii. I.
THE GOSPEL ACCORDING TO MARK 29
second division of the story, chap. i. 14-45 being the first. The two
together set before us the two forces whose action and interaction
can be traced throughout the drama, and whose resultant will be
the cross : the favour of the people, the ill-will of their religious
leaders.
5. Within the second group of anecdotes illustrating the hos-
tility is assigned to an incident which ought
of the scribes, a place
not to be regarded as a mere subordinate detail under that general
category, but rather as pointing to another phase of our Lord's
activity co-ordinate in importance with the preaching in the
synagogues. I refer to the meeting with the publicans, and in con-
nection with that the call of Levi or Matthew.^ That action of
Jesus had a decisive effect in alienating the scribes, but meantime
this is not the thing to be emphasised. We have to recognise in
this new movement a second stage in the ministry of Jesus. First,
preaching in the synagogues to the Jews of respectable character
and good religious habit ; next, a mission to the practically excom-
municated, non-synagogue-going, socially outcast part of the com-
munity. Mark, more than his brother evangelists, shows his sense
of the importance and significance of this new departure, especially
by the observation " there were many (publicans and sinners), and
:
they followed Him ".'' That is to say, the class was large enough to
demand special attention, and they were inviting attention and
awakening interest in them by the interest they on their side were
beginning to take in Jesus and His work. Without doubt this
mission to the publicans bulked much larger in fact than it does in
the pages of the evangelists or in the thoughts of average readers of

the Gospels, and it must be one of the cares of the interpreter to
make it appear in its true dimensions.^ There is nothing in the
Gospels more characteristic of Jesus, or of deeper, more lasting sig-
nificance as to the nature and tendency of the Christian faith.
6. The third stage in the ministry of Jesus was the formation of
a disciple-circle. Of the beginnings of this movement Mark gives us

a glimpse in chap. i. 16-20, where he reports the call of the four
fishermen, Peter and Andrew, James and John and in the words ;
Jesus reported to have spoken to the first pair of brothers there

is
is a clear indication of a purpose to gather about Him a band of men
not merely for personal service but in order to training for a high
calling. Levi's call, reported in chap, ii., is another indication of
^
Chap. ii. 13-17. ' Chap. ii. 15.
* Vide notes on this section in Matthew and in Mark.

JO INTRODUCTION
the same But it is in the section of the Gospel beginning at
kind.
chap. and extending to chap. vi. 13, that the disciples pro-
iii. 7,
perly come to the front. An intention on the part of the evangelist

to give them prominence is betrayed in the pointed way in which he
refers to them in iii. 7 " And Jesus with the disciples withdrew
:
towards the sea "} A little further on in the same chapter we read
of the retirement of Jesus to the mountain with a band of disciples,
out of which He selects an inner circle of twelve.'* And at various
points in this division of the Gospel the disciple-band is referred to
in a way to indicate that they are assuming a new importance to the
mind of Jesus.'
7. This importance was due in part to dissatisfaction with the
result of the general ministry among the people. Jesus had preached
often, and healed many, in synagogue and highway, and had become
inconsequence ihe idol of the masses who gathered in increasing
numbers from all quarters, and crowded around Him wherever He
went, as we read in chap. iii. 7-12. But this popularity did not
gratify Him it rather bored Him. He did not weary in well-doing,
;
but He was disappointed with the outcome. This disappointment

found expression in the parable of the sower, which was really a
critical estimate of the synagogue ministry to this sad effect : much
seed sown ; little fruit. From this comparatively fruitless ministry
among the many, Jesus turned with yearning to the susceptible few
in hope to find in them a good soil that should bring forth ripe fruit,
thirty, sixty, or even an hundred fold. After a long enough time had
elapsed to make it possible to form an estimate of the spiritual
situation. He judged that
in a disciple-circle lay His only chance of
deep permanent influence. Hence He naturally sought to extricate

Himself from the crowd, and to get away from collisions with un-
sympathetic scribes, that He might have leisure to indoctrinate the
chosen band ir the mysteries of the Kingdom of Heaven. Leisure,
quiet, retirement —that more and more was His aim.
8. This desire for opportunity to perform the functions of a
master is made more apparent by Mark than by the two other
synoptists. He comes far short of them in his report of Christ's

teaching, but he brings out much more clearly than they Christ's
desire for undisturbed intercourse with the twelve, the reasons for
it, and the persistent efforts of the Master to accomplish His object.
It is from his pages we learn of the escapes of Jesus from the crowds
^ ftera rSiy fiaOrjrwy Stands before avex'^PV'ff >" ^^ best texts.

" Chap. iii. 13. * Vide iii. 31-35 ; iv. 10-25 I
^' 7-I3'
and from the These escapes, as reported by Mark, take

scribes.
place in all whose work lay on the
directions possible for one
western shore of the Sea of Galilee towards the hill behind, :
towards the eastern shore, towards the northern borderland. Five

in all are mentioned one to the hill ^ two to the eastern shore,
: ;
first in an eastward,^ then in a northerly direction ' two to the ;
north, first to the borders of Tyre and Sidon,* next to the neigh-
bourhood of Caesarea Philippi.* All had the same end in view the :
instruction of the disciples. It was in connection with the first that

the "Sermon on the Mount," or the Teaching on the Hill, though
not mentioned by Mark, was doubtless communicated. The second
and third attempts, the flights across the lake, were unsuccessful,
being frustrated in the case by an accidental meeting with a
first
demoniac, and in the second by the determination of the multitude

not to let Jesus get away from the* *. Therefore, to make sure, the
Master had to retire with His lisciples to the northern limits of the
land, and even beyond them, into Gentile territory, that there He
might, undisturbed, talk to His disciples about the crisis that He
now clearly perceived to be approaching.
9. These last flights of Jesus take us on to a point in the story
considerably in advance of the end of the third section, chap. vi. 13.
The material between this place and chap. viii. 27 shows us the
lying
progress of the drama under the ever-intensifying influence of the
two great forces, popularity and hostility. The multitude grows
ever larger till it reaches the dimensions of 5000,* and the enmity of
the scribes becomes ever more acute as the divergence of the ways
of Jesus from theirs becomes increasingly manifest, and His ab-
horrence of their doctrines and spirit receives more unreserved
expression.' After the encounter with the scribes occasioned by
the neglect of the disciple-circle to comply with Rabbinical customs
in the matter of ceremonial ablutions, Jesus felt that it was a mere
question of time when the enmity of His foes would culminate in an
effort to compass His death. What He had now to do therefore
was to prepare Himself and His disciples for the end. Accord-
ingly, Mark reports that after that incident Jesus went thence
into the borders of Tyre and Sidon, desiring that no one should
know.* He could not be hid even there, and so to make sure
of privacy He seems to have made a wide excursion into heathen
territory, through Tyre and Sidon, possibly across the moun-
' Chap. iii. 13. ' Chap. iv. 35. * Chap. vi. 30. * Chap. vii. 24.
* Chap. viii. 27. ^ Chap. vi. di. ' Chap. vii. 1-23. • Chap. vii. 24.
;
32 INTRODUCTION
tains towards Damascus, and so through Decapolis back to
Galilee.* Then followed, after an interval, the excursion to
Caesarea Philippi, for ever memorable as the occasion on which
Peter confessed his belief that his Master was the Christ, and the
Master began to tell His disciples that He was destined ere long to
suffer death at the hands of the scribes."
10. From that point onwards Mark relates the last scenes in
Galilee, the departure to the south, with the incidents on the way,
the entry into Jerusalem, with the stirring incidents of the Passion
Week, and, finally, the tragic story of the crucifixion. Throughout
this later part of his narrative it is evident that the one great theme
of conversation between Jesus and His disciples was the cross: His
cross and theirs, the necessity of self-sacrifice for all the faithful,
the rewards of those who loyally bear their cross, and the penalties
appointed for those whose ruling spirit is ambition."
Section II. Characteristics.
1. The outstanding characteristic of Mark is realism. I have in
view here, not the graphic, descriptive, literary style which is gene-
rally ascribed to Mark, but the unreserved manner in which he pre-
sents the person and character of Jesus and of the disciples. He
states facts as they were, when one might be tempted not to state
them at all, or to exhibit them in a subdued light. He describes
from the life, avoiding toning down, reticence, generalised expression,
or euphemistic circumlocution. In this respect there is a great con-
trast between the second Gospel and the third, and it is only when
we have made ourselves acquainted with the peculiarities of the two
Gospels that we are able fully to appreciate those of either. The
difference is this. Luke's whole style of presentation is manifestly
influenced by the present position of Jesus and the disciples : Jesus
the risen and exalted Lord, the disciples Apostles. For Mark Jesus
is the Jesus of history, and the disciples are simply disciples. Luke
writes from the view-point of reverential faith, Mark from that of
loving vivid recollection. It is impossible by rapid citation of in-
stances to give an adequate idea of these distinguishing features

all is to refer to a few examples in explanation of
that can be done
what mean. In Mark's pages, Jesus before He begins His public
I
career is a carpenter} At the temptation He is driven by the Spirit
* Chap. vii. 31. ' Chap. viii. 27-33.

• Vide chap. ix. 33-50 ; x. 23-43. * Chap. vi. 3.
into the wilderness.^ His first appearance in the synagogue of

Capernaum is so remarkable that people say to each other: "What
is this ? A new teaching ! With authority commandeth He even
unclean and they obey Him."^ Early the following morning
spirits,
He makes what has the aspect of an unaccountable and undignified

flight from Capernaum.* By-and-by, when He is fully engrossed
in His teaching and healing ministries, His relatives come to
rescue Him from His enthusiasm, deeming Him beside Himself.*
On the day of the parable-discourse from the boat He makes
another flight, He saying to the disciples Let us go over to the other :
side they promptly obeying orders suddenly given and carrying

;
Him off from the crowd, even as He was.* Towards the end, on the
ascent to Jerusalem, Jesus goes before the disciples, and His
manner is such that those who follow are amazed." When He
sends for the colt on which He rides into the Holy City, He bids
the two disciples promise to the owner that the colt will be re-
turned when He has had His use of it.''
2. The realism of Mark makes for its historicity. It is a
guarantee of first-hand reports, such '\s one might expect from

Peter. Petei* reverences his risen Lord as much as Luke or any
other man. But he is one of the men who have been with Jesus,
and he speaks from indelible impressions made on his eye and
ear, while Luke reports at seco«^d-hand from written accounts for
the most part. The same realism is a strong argument in favour of
Mark's priority. It speaks *'j an early date before the feeling of de-
corum had become controlling as it is seen to be in Luke's Gospel.
Mark is the archaic Gospel, written under the inspiration not of
prophecy like Matthew, or of present reverence like Luke, but of
fondly cherished past memories. In it we get nearest to the true
human personality of Jesus in all its originality and power, and as
coloured by the time and the place.^ And the character of Jesus
loses nothing by the realistic presentation. Nothing is told that
needed to be hid. The homeliest facts reported by the evangelist
only increase our interest and our admiration. One who desires to
see the Jesus of history truly should con well the pages of Mark
first, then pass on to Matthew and Luke.
3. By comparison with the companion Gospels Mark lacks a
conspicuous didactic aim. The purpose of the writer seems to be
1 Chap. i. 12. 2 Chap. i. 27. '^

Chap. i. 35-38. • Chap. iii. 21.
" Chap. iv. 35.

* Chap. x. 32. ^ Chap. xi. 3.
' Vide Holtzmann, Hand Commentar, p. 7.
3
34 INTRODUCTION
mainly just to tell what he knows about Jesus. Some have tried
to show that this Gospel is an endeavour to read into the evangelic

history the ideas of Paulinism.' Others have maintained that the
purpose of the writer is to observe a studied, calculated neutrality
between Paulinism and Judaism.^ These opposite views may be
left to destroy each other. Others, again, have found in the book
a contribution towards establishing Christians in the faith that
Jesus was the Messiah, when that faith was tried by a delayed
second coming.' A didactic programme has been supposed to be
hinted at in the opening words "The beginning of the Gospel of
:
Jesus Christ, the Son of God,"' and atten^-^ts have been made to
show that in the sequel this programme is steadily kept in view. 1
am by no means anxious to negative these last suggestions all ; 1
say is that the didactic purpose is not prominent. The writer

seems to say, not " These are written that ye may believe that
:
Jesus is Son of God," but more simply

the Christ, the These are :
*•
written that ye may know Jesus". This also makes for the histori-
city and early date of the archaic Gospel.
4. Among the more obvious characteristics of Mark's literary
style are the use of dual phrases in descriptive passages, a liking

for diminutives, occasional Latinisms, the frequent employment of
euOu's in narrative and of the historical present, both tending to
vividness and giving the impression of an eye-witness. The rough
vigour and crude grammar frequently noticeable in Mark's reports
strengthen this impression. The style is colloquial rather than
literary. To this due the unsatisfactory state of the
in part is
text. Mark's roughness and originality were too much for the
scribes. They could not rest till they had smoothed down every-
thing to commonplace. Harmonising propensities also are re-
sponsible for the multiplicity of variants, the less important Gospel
being forced into conformity with the more important.
Section III. Author, Destination, Date.
1. The Gospel itself contains no indication as to who wrote it.
That the writer was one bearing the name of Mark rests solely on
an ecclesiastical tradition whose reliableness there has been no
disposition to question. The Mark referred to has been from the
^ So Pfleiderer in his Urchristenthum.

^ So Baur and other members of the Tiibingen school.
' So Bernhard Weiss, vide Das Marciisevangclium, Einleitung, p. 23.
;
THE GOSPEL ACCORDING TO MARK 3S
earliest times till now identified with the Mark named in Acts xii. 12,
as the son of a Mary ; in xiii. 5, 13, as the attendant of Paul and
Barnabas on their mission journey and in xv. 39, as the travelling
;
companion of Barnabas alone after he had separated from Paul

also, in Colossians iv. 10, as the cousin (di/eijdos) of Barnabas and, ;
finally, in 2 Timothy iv. 11, and Philemon 24, as rendering useful
services to Paul.
2. The explanationsof Jewish customs, e.g., ceremonial washings
(chap. and words such as Talitha cumi and Ephphatha,
vii. 3-4),
and the technical term "common" or "unclean" (v, 41, vii. 34,
vii. 2), point to non-Jewish readers; and the use of Latinisms is
most naturally accounted for by the supposition that the book was
written among and for Roman Christians.
3., The dates of the Gospels generally have been a subject of
much controversy, and the endless diversity of opinion means that

the whole matter belongs largely to the region of conjecture. The
vevy late dates assigned to these writings by the Tubingen school are
now generally abandoned. By many competent critics the Synopti-
cal Gospels are placed well within the first century, say, between
the years 60 and 80. To condescend upon a precise year is im-
possible. One cannot even determine with absolute confidence
whether the them, i.e., Mark, was written before or after
earliest of
the destruction of Jerusalem. The point of practical importance
is not the date at which a Gospel was composed, but the historical
value of its materials. In this respect the claims of Mark, as we

have seen, stand high.^
'
On the Appendix ot Mark, chap. xvi. q-20, vide Notes ad loc.
CHAPTER III.
THE GOSPEL ACCORDING TO MATTHEW.

Section I. Contents.
1. As has been stated in chap, i., the bulk of Mark's narrative

is substantially taken up into Matthew's longer story.But to that
narrative of the archaic Gospel added much new material, con-
is
sisting mainly of the teaching of our Lord. This teaching as

reproduced in the first Gospel consists not of short pregnant sen-
tences such as Mark has preserved, but of connected discourses of
—
considerable length the longest and the most important being that
familiarly known as the "Sermon on the Mount". Whether this
connected character is due to the Teacher or to the evangelist has
been disputed, the bias of critical opinion being strongly in favour
of the latter alternative. Extreme views on either side are to be
avoided. That Jesus uttered only short pithy sayings is a gratuitous
assumption. In connection with deliberate efforts to instruct the
disciples, the presumption is in fa\ûr of continuous discourse. On
the other hand, in some of the discourses reported in Matthew, e.g.,
that in chap. on apostolic duties and tribulations, agglomera-
x.
tion is apparent. To what Jesus said to the twelve in sending them

forth on their Galilean mission the evangelist, naturally and not
inappropriately, adds weighty words which bear on the more mo-
mentous mission of the apostles as the propagandists in the wide
world of the Christian faith. A similar instance of editorial com-
bination of kindred matter only topically connected may be found
in the parabolic discourse (chap. xiii.). Matthew's seven parables
were doubtless all spoken by Jesus, but not that day. The parables
spoken from the boat were probably all of one type, presenting together
a critical review of Christ's past ministry among the people. On the
other hand, I am inclined to think that the contents of chaps, xviii.
and xxiii. for the most part belong to the respective occasions with
which they are connected in the Gospel. The call for careful
admonition to the twelve at Capernaum was urgent, and the Master
—
THE GOSPEL ACCORDING TO MATTHEW 37
would have much to say to His offending disciples. Then nothing

could be more fitting than that Jesus should at the close of His
life deliver a final and full testimony against the spurious sanctity
which He had often criticised in a fragmentary way, and which was
now at last to cause His death.
2. The main interest of the question now under consideration
revolves around the " Sermon on the Mount ". That a discourse
of some length was delivered on the mountain Luke's report proves.
Luke, even breaks up much of Matthew's connected
in this case,
matter into short separate utterances, but yet he agrees with

Matthew in ascribing to Jesus something like an oration. Though
much abbreviated, his report of the discourse is still a discourse.
The only question is which of the two comes nearer the original in
length and contents. Now, the feeling is a very natural one that
Jesus could hardly have spoken so long a discourse as Matthew
puts into His mouth at one time, and to a popular audience. But
two questions have to be asked here. Did Jesus address a popular
audience ? Did He speak all at one time in the sense of a con-
tinuous discourse of one hour or two hours' length ? I am strongly
inclined to answer both questions in the negative. Jesus addressed

Himself to disciples ; His discourse was teaching, not popular
preaching Didache, not Kerygma. And the time occupied in com-
municating that teaching was probably a week rather than an hour.

Matthew's report, in chaps, v.-vii., in that case will have to be
viewed as a summary of what the Great Teacher said to His dis-
ciples in a leisurely way on sundry topics relating to the Kingdom
of Heaven, during a season of retreat on the summit of the hills to
the west of the Galilean Lake. Instead of calling it the Sermon
on the Mount, we should more properly designate it the Teaching on

the Hill?-
3. The insertion of great masses of didactic matter into the
framework of Mark's narrative weakens our sense of the progress
of the history in reading Matthew. The didactic interest over-
shadowed the historical in the evangelist's own mind, with the
result that his story does not present the aspect of a life-drama
steadily moving on, but rather that of a collection of discourses
furnished with slight historical introductions. The " Sermon on
the Mount" comes upon us before we are prepared for it. To
appreciate it fully we must realise that before it was spoken Jesus
1 For further remarks on this point vide Notes on the Sermon at the beginning
and throughout.
;;
38 INTRODUCTION
had preached in many synagogues and to many street crowds, and
that a long enough time had elapsed for the Preacher to feel that
His ministry had been to a large extent fruitless, and that to
and perpetuate His influence He must now devote Himself
establish
to the careful instruction of a disciple-circle. The miscellaneous-
ness of the parable-collection in chap. xiii. hides from us the fact
that that day Jesus was sitting in judgment on His own past
ministry and pronouncing on it the verdict : Much seed, little fruit
so justifying Himself for attending henceforth less to the many and

more to the few.
4. While the connections of Matthew's discourses are topical
rather than temporal, and the sense of progress in his narrative is
comparatively weak, there a manifest correspondence between

is
the discourses he imputes to Jesus and the whole circumstances of

the times in which Jesus lived. This remark applies especially to
the criticism of Pharisaism, which occupies so prominent a place in
the first Gospel, as compared, e.g., with the third, in which that
element retires comparatively into the background. Keen conflict
between our Lord and the Scribes and Pharisees was inevitable, and
the amount of controversial material in the first Gospel speaks
strongly in favour of its fidelity to fact in this part of its record,
even as the unique quality of the anti-Pharisaic sayings ascribed to
Jesus bears witness to their originality. In the Teaching on the
Hill the references to Scribism and Pharisaism are, as was fitting,
the criticised parties not being present, didactic rather than

controversial, but there can be little doubt that Jesus would take
occasion there to indicate the difference between His religious ideas
and those in vogue at the time. Here it is not Matthew that adds,
but Luke that omits.
5. It has been maintained that Matthew's account of our Lord's
teaching is not uniform in character —
is, indeed, so discrepant as to
suggest different hands writing in diverse interests and with con-

flicting theological attitudes. D'Eichthal, e.g., is of opinion that the
primitive Matthew was the earliest written Gospel, and that its
contents were much the same as those found in canonical Mark
but that, through being the earliest, it had exceptional authoritj',
and was therefore liable to be added to with a view to furnishing it
with support in the teaching of Christ for developing Christianity.^

D'Eichthal counts as many as fortj'-five "Annexes" gradually in-
troduced in this way, including the history of the infancy, many
• Les Evangiles.
parables,numerous passages bearing on the Person of Christ, the

Church, the Resurrection, the Second Advent, etc. From this
questionable honour of becoming " a place of deposit " for new
material, as Dr. Estlin Carpenter calls it,* Mark, according to
D'Eichthal, was protected by its greater obscurity and inferior
authority ; hence its modest dimensions and superior reliableness
in point of fidelity to actual historic truth.
This theory is plausible, and we are not entitled to say a priori
that it has no foundation in fact. Additions to the Gospels might
creep in before they became canonical, as they crept in afterwards
through the agency of copyists. The sayings about the indestructi-
bility ofthe law (v. 17-19) and the founding of the Church (xvi. 18, 19)
might possibly be examples in point. But possibility is one thing,
probability another. To prove diversity of hand or successive
deposits of evangelic tradition by men living at different times,
and acting in the interest of distinct or even opposing tendencies,
it is not enough to point to apparently conflicting elements and
exclaim ' Behold a Gospel of contradictions ".- On this topic I
:
may refer readers to what has been already stated in discussing

the subject of the historicity of the Gospels. And \ may here add
that it would not be difficult to conceive a situation for which the
Gospel might have been written by one man, as it now stands.
Dr. Weiss, indeed, has successfully done this in his work on the
Gospel of Matthev^? and its parallels in Luke. He conceives the
Gospel, substantially as we have it, to have been written shortly
after the destruction of Jerusalem and the Jewish State, when the
faith of Jewish Christians in the Messiahship of Jesus would be
sorely shaken by the events : the promised Messianic Kingdom
passing away irretrievably from Israeland Vrfking up its abode
among Gentiles. The Gospel that was to meet this situation would
have to show that Jesus was indeed the JVêssianic King, in whose
history many prophetic oracles found their fulfilment that He did ;
His utmost to found the kingdom in Israel, but was frustrated by

the unbelief of the people, and especially of its rulers that, there- ;
fore, the kingdom was driven forth from Jewish soil, and was now
to be found mainly in the Gentile Church, and there L^d been left
to Israel only an inheritance of woe; that though Jesus had pre-
dicted this doom He nevertheless loved His people, had loyally and
1 The First Three Gospels, p. 370.
Dr. Estlin Carpenter, in the above work, p. 363, remarks

2 :
'• Truly has the
".
Srst Gospel been called a Gospel of contradictions
' '
40 INTRODUCTION
lovingly sought her good, had spoken with reverence of her God-
given law (wliile treating with disrespect Rabhinical traditions), and
honoured it by personal observance. This hypothesis fairly meets
the requirements of the case. It covers the phenomena of the
Gospel, and it is compatible with unity of plan and authorship.'
Suction II. Chauacteristics.
1. The most outstanding characteristic of the first Gospel is that

it paints the life-image of Jesus in prophetic colours. While in
Mark Jesus is presented realistically as a man, Matthew He is

in
presented as the Christ, verified as such by the applicability of many

prophetic oracles to the details of His childhood, His public ministr}',
and His last sufferings.
2. the realism of Mark makes for the historicity of this Gospel,

If
the prophetic colouring so conspicuous in Matthew need not detract

from the historicity of its accounts. This fp'^ture may be due in
part to the personal idiosyncrasy of the writer and in part to his
didactic aim. He may

have set himself to verify the thesis, Jesus
the Christ, for his own satisfaction, or it may have been necessary
that he should do so in order to strengthen the faith of his first
readers. In either case the presumption is that the operation he
was engaged in consisted in discovering prophetic texts to answer
facts ready to his hand, not in first making a collection of texts and
then inventing facts corresponding to them. The facts suggested
the texts, the texts did not create the facts, though in some instances
they might influence the mode of stating facts. In this connection
it is important to note that the evangelist applies his prophetic
method to the whole of his material, including that which is common
to him with Mark. He has his prophetic oracles ready to be attached
as labels to events which Mark reports simply as matters of fact.
Thus Mark's dry statement, "they went into Capernaum,"^ referring
to Jesus and His followers proceeding northwards from the scene of
the baptism, in Matthew's hands assumes the character of a solemn
announcement of an epoch-making event, whereby an ancient oracle
concerning the appearing of a great light in Galilee of the Gentiles
received its fulfilment.* Again, Mark's matter-of-fact report of the
extensive healing function in Capernaum on the Sabbath evening is
in Matthew adorned vi'ith a beautiful citation from Isaiah's famous
'
Vide Weiss, Das Matthaus-Evangelium und seine Lucas-paralleleyi, p. 39,
* Mark i. 21. * Matt. iv. 12-17,

oracle concerning the suffering servant of Jehovah.^ Once more,

to Mark's simple statement that Jesus withdrew Himself to the sea
after the collision with the Pharisees occasioned by the healing on
a Sabbath of the man with a withered hand, the first evangelist
attaches a fine prophetic picture, as if to show readers the true
Jesus as opposed to the Jesus of Pharisaic imagination.'* From
these instances we see his method. He is not inventing history,
but enriching history with prophetic emblazonments for apologetic
purposes, or for increase of edification. Such is the fact, we observe,
when we have it in our power to control his statements by compari-
son with Mark's ; such we may assume to be the fact when we
have not that in our power, as, e.g., in the narrative relating to the
birth and infancy of Jesus, in which prophetic citations are unusually
abundant. The question as to the historicity of that narrative has
its own peculiar difficulties, into Vv'hich '
do not here enter. The
point I wish to make is that the numerous prophetic references cast
no additional shadow of doubt on its historicity. Here too the
evangelist is simply attaching prophe'^'C oracles to what he regards
as historic data. If invention has been at work it has not been in
his imagination. This is manifest even from the very weakness of

some of thecitations, such as " Out of Egypt have 1 called my Son,"
" Rachel weeping for her children," and " He shall be called a
Nazarene ". Who could ever have thought of these unless there
had been traditional data accepted by the Christian community (and
by the writer of the Gospel) as facts ? The last citation is especially
far-fetched. It is impossible to say whence it is taken it could ;
never have entered into the mind of any one unless the fact of
the settlement in Nazareth had been there to begin with, creating a
desire to find for it also, if at all possible, some prophetic antici-
pation.
These prophetic passages served their purpose in the apologetic
of the apostolic age. For us now their value is not apologetic,
except indeed in a way not contemplated by the evangelist. Their
occasional weakness as proofs of the Messiahship of Jesus can be
utilised in the m.anner above hinted at in support of the historicity
of the evangelic tradition. But the chief permanent value of these
citations lies in the light they throw on the evangelist's own con-
ception of Jesus. We see from them that he thought of Jesus as
the Light of Galilee, the sympathetic Bearer of humanity's heavy
burden, the Beloved of God, the Peacemaker, the Friend of weak-
i
Matt. viii. 17. * Matt. xii. 15-21. Cf. Mark iii. 7.
:
42 INTRODUCTION
ness, the Man who had it in Him by gifts and graces to perform a
Christ's part for all the world. Truly a noble conception, which
lends perennial interest to the texts in which it is embodied.
3. In the foregoing remarks I have anticipated to a certain
extent what relates to the question of didactic aim. That the first
Gospel has such an aim is obvious from the careful manner in which
the prophetic argument is elaborated. The purpose is to confirm

Jewish Christians in the faith that Jesus is the Christ. The purpose
is revealed in the very first sentence and in the genealogy to which
it forms a preface. "The book of the generation of Jesus Christ,
the Son of David, the Son of Ahrahaiii." The Son of David first,
because on that hangs the Messianic claim the Son of Abraham ;
likewise, because that makes Him a Jew, a fellow-countryman of those

for whose benefit the Gospel is written. The genealogy is the first
contribution to the apologetic argument. The logic of it is this

"The Psalms and Prophets predict the coming of a great Messianic
King who shall be a descendant of the house of David this genealogy ;
shows that Jesus possessed that qualification for Messiahship. He

is the rod out of the stem of Jesse." Whoever compiled the
genealogy did it under the impression that physical descent from
David was indispensable to Jesus being the Christ. But it does not
follow that the genealogy was manufactured to serve that purpose.
The descent from David might be a well-known fact utilised for an
apologetic aim. For us, though a fact, it is of no vital consequence.
Our faith that Jesus is the Christ does not rest on any such external
ground, but on spiritual fitness to be tKj world's Saviour. We
reverse the logic of the Jewish Church. They reasoned: because
David's Son, therefore the Christ. We reason : because the Christ,
therefore David's Son, at least in spirit.^
4. In speaking of the literary characteristics of Matthew it is
necessary to keep in mind that some of these may come from the
Logia of the apostle Matthew, and that others may be due to the
evangelist. Critics ascribe to the apostolic source certain phrases
of frequent recurrence, such as Kal LBou, d/jirji' Xeyu viilv, 6 -narrip 6 iv
Tois oopacois. the features of the evangelist's own style they

Among
recognise the frequent use of such words as t6t€, Xeyuc, irpoacXOcii',
0X.X01, diroKpiG€i9, dcaxwpeii') \ey6iJ.€vos, and such phrases as ri ctoi Sokci,
aup.pouXioi' Xap.j3dveii', Kar' oi'ap, iy cKeifw tw KUipw.^ By comparison

with Mark, the style of this Gospel is smooth and correct.
' Vide notes on Matt. i. * Vide Weiss, Matthdus-Evangeliitm, pp. 23-4.

1. If the views of modern critics as to the relation of the first
Canonical Gospel to the Logia, compiled by the apostle Matthew, be

well founded, then that apostle was not its author. Who the
evangelistwas is unknown. That he was a Jew is highly probable,
that he was a Palestinian Jew has been generally assumed but ;
Weiss calls this in question. That he wrote in Greek is held to be

proved by the use which he makes of the Septuagint in his citations
of Old Testament prophecy, and by traces of dependence on the
Greek Gospel of Mark. But the view that our Greek Gospel of
Matthew is a translation by some unknown hand from a book with
the same contents in the Hebrew tongue still has its advocates,
among whom may be mentioned Schanz, of Tubingen.'^
2. The destination of the Gospel was in all probability to a
community of Jewish Christians, whose faith it was designed to
strengthen. How it was fitted to serve this end has been indicated
in Section I. § 5.
3. The probable date is shortly after the destruction of the
Jewish State. Some things have been supposed to imply a much

later date, e.g., the commission to the disciples in chapter xxviii. 18,
with its explicit Trinity, its pronounced universalism, and its doctrine
of a spiritual presence. On these points the reader is referred to
the commentary.
* Vide his Commentai iiber doi E-yangeliiimdei heiligen Matthdus: Einleitung.

CHAPTER IV.
THE GOSPEL ACCORDING TO LUKE.
Section L Contents.
1. Luke's Gospel includes much of the narrative of i\1ark and

large portions of the didactic matter contained in Matthew. There
are numerous omissions in both departments, but on the other
hand also considerable additions, especially in the didactic element.
The third evangelist has greatly enriched the treasure of the
parables, for it is in thisimportant division of our Lord's teaching
that his peculiar contribution ciij'efly lies. The amount of new
matter suffices to raise the question as to its source. It can hardly
be thought that the author of the first Gospel would have omitted
so much valuable material, had it lain before his eye in the Logia.
The hypothesis of a third source, therefore, readily suggests itself
—a collection of reminiscences distinct from Mark and the book of
Logia, whence Luke drew such beautiful parables as the Good
Satnaritan, the Selfish Neighbour and the Unjust ûdge, the
Prodigal So}i, the Unjust Steward, Lazarus and Dives, and the
Pharisee and Publican. The chapters on the infancy and on the re-
surrection, so entirely different from the corresponding chapters in

Matthew, might suggest a fourth source, unless we suppose that
the third included these.
2. The distribution of the material in this Gospel arrests atten-
tion. In the early part of the history, from chapters iv. 31 to vi. 16,
the author follows pretty closely in the footsteps of Mark. Then

comes in a digression, extending from vi. 17 to viii. 3, containing a
version of the Sermon on the Mount, the stories of the Centurion
and the Widow of Nain, the Message of the Baptist with relative
discourse, and the woman in Simon's house. Thereafter Luke's
narrative again flows in Mark's channel from the parable of the
Sower onwards to the end of the Galilean ministry, as reported in
the second Gospel (Mark iv. 1 to ix. 50. Luke viii. 4 to ix. 50), only
THE GOSPEL ACCORDING TO LUKE 45
that the whole group of incidents contained in Mark vi. 45 to viii. 26

is omitted in Luke. Then at ix. 51 begins another longer digression,
extending from that point to xviii. 14, consisting mainly of didactic
matter, and containing the larger number of Luke's peculiar con-
tributions to the evangelic tradition. Thereafter our author joins
the company of Mark once more, and keeps beside him to the end
of the Passion history.^
3. This lengthy insertion destroys the sense of progress in the
story. The stream widens out into a lake, within which any move-
ment perceptible is rather circular than rectilinear. It is a dog-
matic section, and any indications of time and place it contains are
of little value for determining sequence or pointing out the suc-
cessive stages of the journey towards Jerusalem mentioned in ix. 51.
It may be affirmed, indeed, that throughout this Gospel the interest

in historic sequence or in the causal connection of events is weak.
Sometimes, as in the incident of Christ's appearance in the syna-
gogue of Nazareth, the author, consciously and apparently with
deliberate intention, departs from the chronological order.^ What-
ever, therefore, he meant by KaGe^TJs in his preface, he cannot have
intended to say that he had made it a leading aim to arrange his
material as far as possible in the true order of events. Still less
can it have been his purpose so to set forth his story that it should
appear a historic drama in which all events prepare for and
steadily lead up to tne final catastrophe. When at ix. 22 we
find Jesus announcing for the first c^me that " the Son of Man must
suffer many things," it takes us by surprise. No reason has appeared
in the previous narrative why it should come to that. It has indeed
been made clear by sundry indications at chapter v. 21 v. 30, 33 — ; ;
vi. 7-11 vii. 34, 50

; —
that there was not a good understanding be-
tween Jesus and the Scribes and Pharisees but from Luke's ;
narrative by itself we could not have gathered that matters were so

serious. Two important omissions and one transposition are largely
responsible for this. Luke leaves out the collision between Jesus
and the Pharisees in reference to the washing of hands (Mark vii.
1-23. Matt. XV. 1-20), and the demand for a sign (Mark viii. 11.
Matt. and he throws the blasphemous insinuation of a league
xvi. 1) ;
with Beelzebub into chapter xi., beyond the point at which he

introduces the first announcement of the Passion. Therefore, the
1 In the main, that is to say ; for Luke's Passion history contains a number of
peculiar elements.
2 Chap. iv. 16-30; vide v. 23.
—
46 INTRODUCTION
necessity (8ei) of that tragic issue is not apparent in the sense that
it is the inevitable result of causes which have been shown to be in
operation. For Luke the Sei refers exclusively to the prophetic
oracles which predicted Messiah's sufferings. Jesus must die if
these oracles are to be fulfilled. And for him it is a matter of course,
and so he treats it in his narrative. The announcement of the
Passion is not brought in as a new departure in Christ's communi-
cation with His disciples, as in the companion narratives, with
indication of the place and solemn introductory phrase " He :
began to teach them ". It is reported in a quite casual way, as if

it possessed no particular importance. In connection with this it
may be noted that Luke gives a very defective report of those
words of our Lord concerning His death which may be said to
contain the germs of a theory as to its significance. For particulars
readers are referred to the notes-
Section II. Characteristics.
1. One very marked feature of this Gospel is what, for want of
a better word, may be called the idealisation of the characters of

Jesus and the disciples. These are contemplated not in the light
of memory, as in Mark, but through the brightly coloured medium
of faith. The evangelist does not forget that the Personages of
whom he writes are now the Risen Lord, and the Apostles of the
Church. Jesus appears with an aureole round His head, and the
faults of the disciples are very tenderly handled. The truth of this
statement can be verified only by -a detailed study of the Gospel,
and readers will find indications of proof at appropriate places in
the notes. It applies equally to the Master and to His disciples,
though Von Soden, in the article already referred to, states that the
tendency in question appears mainly in the presentation of the
conduct of the disciples drawing from the supposed fact the pre-
;
carious inference that the Apostolic Church cared little or nothing

for the earthly history of Jesus.^ The delicate treatment of the
disciples is certainly very apparent. Luke, as Schanz remarks, ever
spares the twelve especially Peter.
; The stern word, " Get thee
behind me," is not in this Gospel. The narrative of the denial is an
interesting subject of study in this connection. But the whole body
of the disciples arc treated with equal consideration. Their faults
ignorance, weak faith, mutual rivalries — are acknowledged, yet
* Vide Thcologische Abhandlungen, p. 138,

touched with sparing hand. Some narratives in which these faults

appear very obtrusively, e.g., the conversation about the leaven of
the Pharisees, the ambitious request of James and John, and the
anointing in Bethany, are omitted, as is also the flight of all the
disciples at the apprehension of their Master. The weak faith of
"
the disciples is very mildly characterised. " Where is your faith ?
asks Jesus in the storm on the lake, in Luke's version of the story,
instead of uttering the reproachful word " Why are ye cowardly ? :
Have ye not yet faith ? " Their failure to watch in the garden of
Gethsemane is apologetically described as sleeping for sorrow. In
his portraiture of the Lord Jesus the evangelist gives prominence to
the attributes of power, benevolence, and saintliness. The pictorial
effect is brought out by omission, emphasis, and understatement.
Among the omissions are the realistic word about that which
defileth, about ' dogs " in the story of tb-^ woman of Canaan which
is wholly wanting, and the awful cry on the Cross " My God, my :
God !
" Among the things emphasised are those features in acts of
healing which show the greatness of Christ's might and of the benefit
conferred. Peter's mother-in-law suffers from a great fever and ;
the leper is full of leprosy. The hand restored on the Sabbath is the
right hand, the centurion's servant is one dear to him, the son of
the widow of an only son, the daughter of Jairus an only
Nain is
daughter, the epileptic boy at the hill of Transfiguration an only

child. The holiness of Jesus is made conspicuous by the prominence
given to prayer in connection with critical occasions, and by under-
statement where the incidents related might to ill-instructed minds
seem to compromise that essential characteristic. Luke's narratives
of the cleansing of the temple Gethsemane may be
and the agony in
referred to as striking illustrative instances of the latter. To the

same category may be referred the treatment by Luke of the anti-
Pharisaic element in Christ's teaching. Much is omitted, and what
is retained is softened by being given, much of it, not as spoken
about, but as spoken to, Pharisees by Jesus as a guest in their
houses.^
2. The influence of the Christian consciousness of the time in
which he wrote is traceable not only in Luke's presentation of the

characters of Jesus and His disciples, but in his account of Christ's
teaching. He seems to have in view|throughout the use of the Lord's
words for present guidance. Weizsacker has endeavoured to
analyse the didactic element in the third Gospel into doctrinal
^ Luke vii. 36-50 ; xt. 37-52 ; xiv. 1-24.

48 INTRODUCTION
pieces bearin.q on definite religious questions and interests of the
primitive Church. ^ This may be carried too far, but the idea is not
altogether baseless. In this Gospel the so-called " Sermon on the
Mount" Sermon {Kerygma not Dldache) delivered to a
is really a
Christian congrcj'ation v^îth all the local and temporary matter
eliminated and only the universal and perennial retained. The same
adaptation to present and general use is apparent in the words,
(ca9' r\]}.lp(xv, added to the law of cross-bearing (ix. 23).
3. The question may be asked whether this adaptation of the

matter of the evangelic tradition to present conceptions and needs
is to be set down to the account of Luke as editor, or is to be
regarded as already existing in the documents he used. On this

point there may be room for difference of opinion. J. Weiss in his
commentary on Luke (Meyer, eighth edition) inclines to the latter
alternative. Thus, in reference Luke's mild version of Peter's
to
denial, he remarks :
" A monstrous minimising of the offence if
Luke had Mark's account before him " and he accordingly thinks ;
he had not, but used instead, a Jewish Christian source, giving a

mitigated account of Peter's sin. Of 3uch a source he finds traces
throughout Luke's Gospel, following in the footsteps of Dr. Paul
Peine, who had previously endeavoured to establish the existence of
a precanonical Luke, i.e., a Grst attempt to work up into a single
volume the evangelic traditions in Mark, the Logia, and other
sources, after the manner of the third Gospel. ^ This may be a
perfectly legitimate hypothesis for solving certain literary problems
connected with this Gospel, and the argument by which Peine seeks
it is entitled on its merits to serious consideration.
to establish But
I hardly think it suffices to account for all the traces of editorial
discretion in Luke's Gospel. It does not matter what documents
Luke used ; he exercised his own judgment in using them. If he

work of redacting the memoirs of Jesus
did not, his relation to the
becomes so colourless that one fails to see what occasion there was
for that imposing prefatory announcement in the opening sentence.
A primitive Luke was ready to his hand, and he did not even
contribute to it the colour of his own religious personality. Inten-
tion, bias, purpose to utilise the material for edification of believers
were all there before he began. He did what ? Added, perhaps, a
^ Vide his Umtersuchuiigcn uber die Evangelische Gcschichte, and his Apostolic
Age, vol. ii.
^ Eine vorkanonische Uberliefernng des Lukas in EvangcUum tind AposteU

geschichte, 1891.
few anecdotes and sayings gleaned from other sources, oral or

written !
4. Notwithstanding this pervading regard to what mav he cciii-
prehensively called edification, the author of the third Gospel cannot

justly be charged with indifference to historic truth. He professes
in his preface to have
in view acribeia, and the profession is to be
taken But he is writing not as a mere chronicler, but as

in earnest.
one seeking to promote the religious welfare of tnose for whom he

writes, and so must strive to combine accuracy, fidelity to fact, with
practical utility. The task is a delicate one, and execution without
error of judgment not easy. Even where mistakes are made, they
are not to be confounded with bad faith. Nor should it be for-
gotten that Luke's peculiarities can be utilised for the apologetic
purpose of establishing the general credibility of the evangelic
tradition. Luke omits much. But it does not follow that he did
not know. He may omit intentionally what he knows but does not
care to report. Luke often understates. What a writer tones down
he tempted to omit. By simply understating, instead of omitting,
is
he becomes a reluctant and therefore reliable witness to the

historicity of the matter so dealt with. Luke often states strongly.
Either he adds particulars from fuller information or he exaggerates
for a purpose. Even in the latter case he witnesses to the truth of
the basal narrative. A writer who has ideas to embody is tempted
to invent when he cannot find what will suit his purpose. Luke
did not invent but at most touched up stories given to his hand
in trustworthy traditions.
5. The author of the third Gospel avowedly had a didactic aim.
He wrote, so appears from the preface, to confirm in the faith
it
a friend called "most excellent (KpaTiare) Theophilus," expecting

probably that the book would ultimately be useful for a wider circle.
But there is no trace of a dominant theological or controversial aim.
The writer, e.g., is not a Paulinist in the controversial sense of the
word. He is doubtless in sympathy with Christian universalism, as
appears from his finishing the quotation from Isaiah beginning with,
'' The voice of one crying in the wilderness," and ending with,
"All flesh shall see the salvation of God" (iii. 6). Yet, in other
places, e.g., in the history of the infancy, the salvation brought by
Jesus is conceived of as belonging to chosen people Israel, the
(tw Xaw auTou, i. 68; cf. ii. 10; The author
vii. 16; xiii. 16; xix. 9).
is not even Paulinist in a theological sense, as the absence from his
pages of most of the words of Jesus bearing on a theory of atone-

ment, already remarked on, sufficiently proves. He appears to be an
4
50 INTRODUCTION
eclectic, rather than a man whose mind is dominated by a great

ruling idea. Distinct, if not conflicting, tendencies or religious types
find houseroom in his pages : Pauline universulism, Jewish par-
ticularism, Ebionitic social ideals, the blessedness of poverty, the
praise of almsgiving. Geniality, kindliness of temper, is the personal
characteristic of the evangelist. And if there is one thing more
than another he desires to inculcate on his readers it is the
graciousness of Christ. " Words of grace " (iv. 22) is his compre-
hensive title for the utterances of Jesus, and his aim from first to
last is to show the Saviour as the friend of the sinful and the social
outcast, and even of those who suffer justly for their crimes (vii. 36-
50; xix. 1-10; xxiii. 39-43).
6. The literary aspect of this Gospel is a complex phenomenon.

At times, especially in the preface, one gets the impression of a
writer having at his command a knowledge of Greek possible only
forone to whom it was his native tongue- an expert at once in the
vocabulary and the grammatical structure of that language. But
far oftener the impression is that of a Jew thinking in Hebrew and
reflecting Hebrew idiom in Hebraisms
phrase and construction.
abound, especially two chapters. Two explanations are
in the first
possible That the author was really a Jew, that his natural style
:
was Hebrew-Greek, in which case it would have to be shown that

the preface was no such marvellous piece of classicism after all;
or that he was a Gentile well versed in Greek, but somewhat slavish
in his copious use of Jewish-Christian sources, such as the primitive
Luke for which Peine contends.
1. The author of the third Gospel was also the author of the
Acts of the Apostles, as appears in chap. i. 1 of the latter work,
where the name of Theophilus recurs. Neither book bears the
name of the writer, but uniform ancient tradition ascribes it to Luke,
the companion of Paul, and by occupation a physician (Col. iv. 11).
From the preface to the Gospel we gather that he had no personal

knowledge of Jesus, but was entirely dependent on oral and written
tradition.
2. From the prefaces of the Gospel and the book of Acts we
learn that the author wrote for the immediate benefit of a single
individual, apparently a man of rank, say a Roman knight. It is
not necessary to infer that a larger circle of readers was not con-
templated either by the writer or by the first recipient of his work
The date cannot be definitely fixed. Opinion ranges from

3.
A.D. 63 to the early years of the second century. As late a date as

say A.D. 90 is compatible with the writer being, in his younger
years, a companion of St. Paul in his later missionary movements.
The later date of a.d. 100 or 105 would be required if it were
still
certain,which it is not, that the writer used the Antiquities of

Josephus, which were published about the year 93-94. Dr. Sanday,
in his work entitled Inspiration, expresses the view that Acts was
written about a.d. 80, and the Gospel some time in the five years
preceding.
—
CHAPTER V.
THE TEXT, CRITICAL LANDMARKS, CRITICAL TESTS OF

READINGS.
Section I. The Text.
The Greek text given in this work is that known as the Textus
Receptus, on which the Authorised Version of the New Testament
is based.Representing the Greek text as known to Erasmus in the
sixteenth century, and associated with the names of two famous
printers, Stephen and Elzevir, whose editions (Stephen's 3rd, 1550,
Elzevir's 2nd, 1633) were published when the apparatus at command
for fixing the true text was scanty, and when the science of textual
criticism was unborn, it may seem to be entirely out of date. But
it is an important historical monument, and it is the Greek original
answering to the English Testament still largely in use in public

worship and in private reading. Moreover, while the experts in
modern criticism have done much to provide a purer text, their
judgments in many cases do not accord, and their results cannot
be regarded as final. It is certain, however, that the texts prepared
by such scholars as Tischendorf, Tregelles, Westcott and Hort, and

the company of experts to whom we are indebted for the Revised
Version, are incomparably superior to that of Stephen or of Elzevir,
and that they must be taken into account by every competent com-
mentator. That means that to the text must be annexed critical
notes showing all important various readings, with some indication
of the documentary authority in their favour, and of the value
attached thereto by celebrated editors. This accordingly has been
done, very imperfectly of course, still it is hoped sufficiently for
practical purposes. Variations not affecting the sense, but merely
the spelling or grammatical forms of words, have been for the most
part disregarded. There are many variations in the spelling of
proper names, of which the following are samples :
;
THE TEXT, CRITICAL LANDMARKS, ETC.

53
Naâp^T NaâpeO rc0crT)|j.aK^ rc0(7i]/jiaf€i
MarGaios MaGGaios 'lotdw-qs 'la)dia)s
AaPiS AaueiS 'kpixw 'kpcixu

HXtas 'HXeias Muai^s Muucrf);
KaircpcaoujA Ka<}>api'aoufi FliXdros fleiXaTOS
Among other insignificant variations may be mentioned the presence

or absence of v final in verbs (eXcye, cXeyev) the omission or in-
;
sertion of fi (XY^vj/ojiai, XTi/x»(/ofiai) ;the assimilation or non-assimilation

of iv and ativ in compound verbs {(rulr]T€.ly, o-uv^t)T€i>' eKKaKcif, ivKa-
;
Kcii') ;
the doubling of |i, y, p or the reverse (jxap.piwi'as, i>.afxtavas ;
y4vvt]ixa, yeVrjiAo : eirippdiTTei, ciripaTrrci) ; the conjunction or disjunction

of syllables (ouk Iti, ouke'ti) outws for outw
; ; the aorist forms ^l-noy,
TJXOof, etc., replaced by forms in o (dirav, r\\Oay) ; single or double

augment in certain verbs (dSoi'dfiTjv', r\%wdin]v ; cp-eXXoK, r^jjieXXoK).
Section II. Critical Landmarks.
1. Up till 1831 editors of the New Testament in Greek had been

content to follow in the wake of the Textus Receptus, timidly adding
notes indicating good readings which they had discovered in the
documents accessible to them in their time. Lachmann in that year
inaugurated a new critical era by printing a text constructed
directly from ancient documents without the intervention of any
printed edition. It is not given to pioneers to finish the work they
begin, and Lachmann'sjudged by present-day tests was far
effort
from perfect. " This great
advance was marred by too narrow a
selection of documents to be taken into account, and too artificially
rigid an employment of them, and also by too little care in obtaining
precise knowledge of some of their texts" (Westcott and Hort's

New Testament, Introduction, p. 13). Tischendorf in Germany and
Tregelles in England worthily followed up Lachmann's efforts, and
made important contributions towards the ascertainment of the
true text by adopting as their main guides the most ancient MSS.,
in place of the later documents which had formed the basis of the
early printed editions. The critical editions of the Greek New
Testament by these scholars appeared about the same time
Tischendorf's eighth edition (the important one which supersedes
the earlier) bearing the date 1869, and the work of Tregelles being
published in 1870. The characteristic feature of Tischendorf's
edition is the predominant importance attached to the great Codex
Sinaiticus (t^), with the discovery of which his name is connected.
54 INTRODUCTION
The defect common to it with the edition of Tregellrs is failure to

deal on any clear principle with the numerous instances in which
the ancient texts on which they placed their reliance do not agree.
All goes smoothly when Codex Sinaiticus and Codex Vaticanus (B)
and Codex Bezae (D) and the most ancient versions bear the same
testimony but what is to be done when the trusted guides follow
;
divergent paths ?
2. by the answer which they have given to this question

It is
that Westcott and Hort have made an epoch-making contribution

to the science of Biblical Criticism in the first volume of their
monumental work, The New Testament in the Original Greek,
published in 1881. Following up hints thrown out by earlier in-
vestigators, like Bengel and Griesbach, they discriminated three
types of text prevalent in ancient times, before the period of eclectic
revisionwhich fixed to a great extent the character ot the text in
actual use throughout the Middle Ages and on to the dawn of
modern criticism. To these types they gave the names Western,
Alexandrian, and Neutral. The last epithet is to be understood
only when viewed in relation to the other two. The Western and
Alexandrian types of text had very well-marked characteristics. The
Western was paraphrastic, the Alexandrian literary. The tendency
of the one was to alter the primitive tex> by explanatory additions
with a view to edification, made by men who combined to a certain
extent the functions of copyist and commentator. The tendency
of the other was to improve the text frona a literary point of view by
scholarly refinements. The neutral text is neutral in the sense of
avoiding both these tendencies and aiming steadily at the faithful
reproduction of the exemplar assumed to approach in its text as
near as possible to the autographs. A text adhering honestly to
this programme ought to be the most reliable guide to the original
Greek Testament as it proceeded from the hands of the writers,
making due allowance for errors in the exemplar and for mistakes
in transcription. The result of investigation has been to justify
this expectation.
3. of the Western text is Codex Bezae
The main representative
(D), containing the Gospels and the Acts. Of the Alexandrian text
there is no pure example. This divergent stream broke up into rills,
and lost itself as a mere element in mixed texts, like those of Codex
Sinaiticus and Codex Ephraemi (C). It is important to note by
the way that these names do not denote local prevalence. The
Western text was not merely Western. This divergent stream
overflowed its banks and spread itself widely over the Church,
THE TEXT, CRITICAL LANDMARKS, ETC. 55
reaching even the East. Hence traces of its influence are to be

found not merely in the old Latin versions, but also in the Syriac
versions, e.g., in what is called the Curetonian Syriac, and in the
recently discovered Syriac version of the Four Gospels, which may
be distinguished as the Sinaitic Syriac. Of the neutral text, the
great, conspicuous, honourable monument is Codex Vaticanus (B),
containing the Gospels, Acts, and Catholic epistles, and the epistles
of St. Paul, as far as Heb. ix. 14; and being, especially in the
Gospels, a nearly pure reproduction of a text uninfluenced by the
tendencies of the Western and Alexandrian texts respectively. To
this MS., belonging like Codex Sinaiticus to the fourth century,
Westcott and Hort, after applying to it all available tests, assign
the honour of being on the whole the nearest approach to the
original verity in existence, always worthy of respect and often
deserving to be followed when it stands alone against all comers.
A very important conclusion if it can be sustained.
4. In recent years a certain reaction against the critical results
of Westcott and Hort has been manifesting itself to the effect of
imputing to them an overweening estimate of Codex B, analogous
to that of Tischendorf for Codex fc^. Some scholars, such as Resch
in Germany and Ramsay in this country, are disposed to insist
that more value should be set on Codex D the former finding in it
;
the principal witness for the text of the Gospels in their precanonical
stage, the assumption being that when the four-Gospel canon was
constructed the text underwent a certain amount of revision. The
real worth of :.his Codex is one of the unsettled questions of New
Testament textual criticism. Interesting contributions have been
made to the discussion of the question, such as those of J. Rendel
Harris, and more may be expected.
Section III. Critical Tests of Readings.
1. The not a simple matter like that

fixation of the true text is
of following a single document, however trustworthy, like Codex B.

Every editor may have his bias in favour of this or that MS., but
all editors recognise the obligation to take into account all avail-
able sources of evidence —

not merely the great uncial MSS. of
ancient dates, but the cursives of later centuries, and, besides Greek
MSS. of both kinds containing the whole or a part of the New
Testament, ancient versions, Latin, Syriac, Egyptian, etc.,and
quotations in the early Fathers. The evidence when fully adduced
is a formidable affair, demanding much space for its exhibition
—— —
56 INTRODUCTION
(witness Tischendorfs eighth edition in two large octavos), and the

knowlcdi^c of an expert for its appreciation. In such a work as the
present the space cannot be afforded nor can the knowledge be
expected even in the author, not to say in his readers. Full know-
ledge of the critical data through first-hand studies belongs to
specialists only, who have made the matter the subject of lifelong
labour. one can do is to utilise intelligently their results. But
All
because cannot be specialists it is not profitless to have a
all
juryman's acquaintance with the relative facts. It is the aim of the
critical notes placed beneath the Greek text to aid readers to the
attainment of such an acquaintance, and to help them to form an
intelligent opinion as to the claims of rival readings to represent the
true text. Fortunately, this can be done without adducing a very
long array of witnesses.
2. For it turns out that there are certain groups of witnesses
which often go together, and whose joint testimony is very weighty.

Westcott and Hort have carefully specified these. They may here
be indicated :
For the Gospels the most important and authoritative group is
S^BCDL 33.
In this group L and 33 have hitherto not been referred to. L
(Codex Regius), though belonging to the eighth century, represents
an ancient text, and is often in agreement with ^^ and B. 33
belongs to the cursive class (which are indicated by figures), but
is a highly valuable Codex, though, like all cursives, of late date.
In his Prolegomena to Tischendorfs New Testament, Dr. Caspar
Rene Gregory quotes (p. 469) with approval the opinion of Eichhorn
is the "queen of the cursives".
that this In the above group, it
will be noticed, representatives of the different ancient types
Western, Alexandrian, Neutral (D, t^, C, B) are united. When they —
agree the presumption that we have the true text is very strong.
When D falls out we have still a highly valuable group in
«BCL 33.
When DC and 33 drop out there remains a very trustworthy
combination in i^BL.
There are, besides these, several binary combinations of great
importance. The following is the list given by Westcott and Hort
for the Gospels :
BL, BC, BT, B=, BD, AB, BZ, B 33, and for St. Mark Ba.
In these combinations some new documents make their appearance.
T stands for the Greek text of the Graeco-Thebaic fragments of
St. Luke and St. John (century v., ancient and non-Western).
—
THE TEXT, CRITICAL LANDMARKS, ETC.
57
= = fragments of St. Luke (cent, viii., comparatively pure, though
showing mixture).
A is the well-known Codex Alexandrinus of the fifth century, a
chief representative of the " Syrian " text, that is, the revised text
formed by judicious eclectic use of all existing texts, and meant to
be the authoritative New Testament. This Codex contains neariv
the whole New Testament except Matthew as far as chapter xxv. 5.
For the Gospels it is of no independent value as a witness to the
true text, but its agreements with B are important.
A = Codex Sangallensis, a Graeco- Latin MS. of the tenth century,
and having many ancient readings, especially in Mark.
To these authorities has to be added, as containing ancient read-
ings, and often agreeing with the best MSS., Codex Purpureus Ros-
sanensis (z), published in 1883, edited by Oscar Von Gebhardt of the ;
sixth century, containing Matthew and Mark in full. Due note has
been taken of the readings of this MS.
The foregoing represent the chief authorities referred to in the
critical notes. In these notes I have not uniformly indicated my
personal opinion. But in the commentary I have always adopted as
the subject of remark the most probable reading. Reference to
modern editors has been chiefly restricted to Tischendorf, and West-
EOtt and Hort, meaning thereby no depreciation of the work done by
others, but simply recognising these as the most important
MSS. were corrected from time to time. Corrected copies are
referred to by critics by letters or figures: thus, t^* (4th cent.), t^"^ (6tb
B^ (4th cent), B^ (10th cent).
cent.), i^c (7th cent.),
Besides the above-named documents the following uncials are
occasionally referred to in the critical notes :
E cod. Basiliensis. 8th century (Gospels nearly entire).

G cod. Seidelii. gth or loth century (Gospels defective).
I cod. palimps. Petropolitanus. 5th and 6th centuries (fragments of Gospels).
K cod. Cyprius. gth century (Gospels complete).
M cod. De Camps, Paris, gth century (Gospels complete).
N cod. Purpureus. 6th century (fragments of all the Gospels).
P cod. Guelpherbytanus I. 6th century (fragments of all the Gospels).
Q cod. Guelpherbytanus II. 5th century (fragments from Luke and John).
R cod. Nitriensis, London. 6th century (fragments of Luke).
S cod. Vaticanus 354. loth century (four Gospels complete).
U cod. Nanianus Venetus. gth or loth century (Gospels entire).
V cod. Mosquensis. gth century (contains Matt, and Mk., and Lk. nearly complete).
X cod. Monacensis. gth or loth century (fragments of all the Gospels).
Z cod. Dublinensis. 6th century (fragments of Matthew).
r cod. Oxoniensis et Petropolitanus. 10th century (four Gospels, Matthew and
Mark defective).
A cod. Oxoniensis Tisch. gth century (Luke and John entire),
n cod. Petropolitanus Tisch. gth century (Gospels nearly complete).
4> cod. Eeratir.us. 5th century (Matthcv/ and ?.Iark v.-ith lacunae).
——
CHAPTER VI.
LITERATURE.
The following list of works includes only those chiefly consulted.

Many others are occasionally referred to in the notes.
1. To the pre- Reformation period belong
Origen's Commentary on Matthew. Books x.-xvii. in Greek (Matt. xiii. 36—

xxii. 33), the remainder in a Latin translation (allegorical method of inter-
pretation).
Chrysoriom's Homilies on Matthetv. The Greek text separately edited in three
by Dr. Field (well worth perusal).
vols,
Jerome's Commentarius in Matthaeum (a hasty performano;, but worth consulting).
Augustine. De Sermone Domini in monte.
Theophylactus (i2th century, Archbishop in Bulgaria). Commentarii in quatuor
Evangclistas, Graece.
EtJTHYMius ZiHABENUS (Greek monk, i2th century). Commentarius in quatuoi
Evangelia, Graece et Latine. Ed. C. F. Matthaei, 170^ (a choice work).
2. From the sixteenth century downwards
Calvin, Commentarii in HarmoniarK jx Evangelistis tribus . compositam. . .
Beza. Annotationes in Novum Testamentum. 1556.

Maldonatus. Commentarii in qnatuor EvMtgelislas (Catholic). 1390.
Pricaei (Price). Commentarii in varios N. T. libros (including Matthew and Luke;
philological, with classical examples, good). 1660.
Grotius. Annotationes in N. T. (erudite and still worth consulting). 1644.
LiGHTFOOT. Horae Hebraicae et Talmudicae. 1644.
Heinsius. Sacrurum exercitationum ad N. T. libri xx. 1665.
Raphel. Annotationes Philologicae in N. T., ex Xenophonte, Polybio, Arriano et
Hcrodoto. 1747'
Olearius. Observationes sacrae ad Evangelium Matthaei, ^7^5-
Wolf. Curae philologicae et criticae in N. T. Five vols. I74i»
Schottgen. Horae Hebraicae et Talmudicae in N. T. 1733'
Wetstein. Novum T^s/awjt-nfwm Gra^fimt (full of classic citations). 1751-
Bengel. Gnomon Novi Testamenti (unique). 1734-
Palairet (French pastor at London, t 1765)- Observationes philologico-criticae in
aacros N . T. libros, 1752.
—
LITERATURE
^g
Kypke. Observafiones sacrae in N. T. libros. 1755.
Elsner. Observationes sacrae in N. T. libros (the three last named, liVe Pricaeus,
abound in classic examples). i7<57.
LoESNER. Observationes ad N. T. e Philone Alexandrino (of the same class as
Raphel). 1777.
KuiNOEL. Commentarius in libros N. T. histnricos. 1807.
Frit^SCHE. Evangelism Matthaei recensuit. 1826,
Fritzsche. EvangcUum Marci recensuit (both philological). 1830.
De Wette. Kurzgefasstes exegetischcs Handbuch zum N. T. 1S36-48.
Bornemann. Scholiae in Lucae EvangcUum. 1S30.
Alford. The Greek Testament. Four vols. 1849-61.
Field. Otium Norvicense. 1864.
Bleek. Synoptische Erkldrung der drei ersten Evangelien. 1862.
Meyer. Commentary on the New Testament. Sixth edition (T. & T. Clark).
Meyer. Eighth edition by Dr. Bernhard Weiss (Matthew and Mark, largely
Weiss). 1890-92.
Meyer. Eighth edition by J. Weiss (son of Bernhard Weiss ; Luke, also largely
the editor's work). 1892.
Weiss. Das Marcusevangelium und seine synoptischen Parallelen (a contribution
to comparative exegesis in the interest of his critical views on the synoptical
problem). 1872.
Weiss. Das MatthdusevangcUum und seine Lucas-parallelen (a work of similar
character). 1876.
LuTTEROTH. Essui d' Interpretation de quelques parties de VEvangile scion Saint
Matthieu. 1S64-76.
ScHANz. Commentar uber das Evangelium des heiligen Matthdus. 1S79.
ScHANZ. Commentar iiber das Evangelium des heiligen Marcus. t88i.
ScHANZ. Commefitar iiber das Evangelium des heiligen Lucas (these three com-
mentaries by Schanz, a Catholic theol^-îan, are good in all respects, specially
valuable for patristic references). 1883.

GoDET. Commentaire sur VEvangile de Saint Luc, 3"^= edition. 1888-89.
Hahn. Das Evangelium des Lucas. Two vols. 1892-94.
HoLTZMANN. Die Synoptiker in Hand-C^Mmentar zum Nencn Testament (advanced
but valuable). 1002.
The Cambridge Greek Testament for Schools and Colleges; Matthew, Mark, and
Luke. 1891-93.
The well-known lexical and grammatical helps, including Grimm, Cremer,
Winer, and Buttman, have been consulted. Frequent reference has been made to
Burton's Syntax of the Moods and Tenses in New Testament (T. & T. Clark, 1S94),
both because of its excellence and its accessibility to students.
A new edition of Winer's Grammatik (the eighth) by Schmiedel is in course of
publication ; also oi Kiihner by Blass.
In the notes, the matter common to the three Gospels is most fully treated in
Matthew, the notes in the other two Gospels being at these points supplementary
and comparative.
The marginal references to passages of Scripture are simply supplementary to
those in the notes.
It is hoped that most abbreviations used will need no special explanation, but
the following table may be helpful :
5o INTRODUCTION
Mt. = Matthew
Mk. = Mark.
Lk. = Luke.
O. T. = Old Testament
N. T. = New Testament.
Sept. = Septuagint.
A. V. = Authorised Version.
R. V. = Revised Version.
C. N. T. = Cambridge New Testament.
Tisch. = Tiachendorf.
Treg. = Tregelles.
W. H. = Westcott and Hort.
Ws. = Weiss (Dr. Bernhard).
Egypt. = Egyptian versions {vie., the two following).
Cop. = Coptic (called Memphitic by W. II.).
Sah. = Sahidic (called Thebaic by \V. H.).
Syrr. = Syriac versions.
Pesh. = Peshito (= .Syrian Vulgate).
Syr. Cur. = Curetonian S>Tiac. (For Greek equivalent z/:t/^ B leth
gen's Evangelicnfragmente.)
Syr. Sin. = Sinaitic Syriac (recently discovered).
Latt. = Latin versions.
Vulg. = Vulgate (Jerome's revision of old Latin version).
Vet. Lat. = Vetus Latina (Old Latin, referred to also as It. = Itala).
The codices of the old Latin are distinguished by
the letters a, b, c, etc.
Minusc. = Minusculi (Codices), another name for cursives.

TO KATA MATBAION
AriON EYArrEAION.i
I. I. •BIBAOI 'IHIOY
vei'eaEcus XpicrTou, * utoG AaGi'S' uiou » ^'^"- "•
v;,
''
'
O
Appaau.. JL
2.
'OV''
iyivvnae
Appadji, roe 'icraciK •
J
'laadic 8e
V
iyivvnat tov
' '
Mk.xii.26.
Lk. iii.
4;
XX. 42.
„ .. b ver. 18.
Gen. XXXI. 13; xxiu. 9. Lk. 1. 14. Jas. 1. 23; iii, 6. c xii. 33; .\xi. 9; xxii. .12.
^ The title in T.R. (as above) is late. J^B have simply Kara MaOeaiov. Other
expanded forms occur.
* AapiS is found only in minusc. ^B have AaveiS. This is one of several
variations in spelling occurring in the genealocry, among which may be named Poo£
(ver. 5) = po€s in W.H. ; flpi^S (ver. 5) = lup-rjS, VV.H. MarSav (ver. i5) = Mae3ai/,
;
W.H. For a list of such variations in the spelling of names in the three first
Gospels vide p. 53.
The Title.
use The of the word ei- readily appear to us a most ungenial
o.YîK\.ov in the sense of
a book may be as beginning of the Gospel. A dry list of
old as the Teaching of the twelve Apostles names It is the tribute wliich the
!
(Didache, 8, 11, 15. Vide Sznda^y, Bnmp- Gospel pays to the spirit of Judaism.
ton Lectures, 1893, p. 317, n. i). The The Jews set much store by genealogies,
word passed through three stages in the and to Jewish Christians the Messiah-
history of its use. First, in the older ship of Jesus depended on its being
Greek authors (Horn., Od. |, 152, i65), a proved that He was a descendant of
reward for bringing good tidings also a ; David. But the matter can hardly be
thank-offering for good tidings brought so vital as that. We
may distinguish
(Arist., Eq. 656). Next, in later Greek, between the question of fact and the
the good tidings itself (2 Sam. xviii. 20, question of faith. It may be that Jesus
22, 25, in Sept. In 2 Sam. iv. 10, tv- was really descended from David many —
ayyeXia occurs in the earliest sense). things point that way; but even if He
This sense pervades the N. T. in re- were not He might still be the Christ,
ference to the good news of God, 'he the fulfiller of O. T. ideals, the bringer-in
message of salvation. Finally, it came of the highest good, if He possessed the
very naturally to denote the books in proper spiritual qualifications. What
which the Gospel of Jesus was presented although the Christ were not David's
in historic form, as in the Didache and in son in the physical sense ? He was a
Justin M., Apol. i. 66, Dial. con. Tryp. priest after the order of Melchisedec,
100. In the titles of the Gospels the though dyeveaXoYiiTos why not Messiah ;
word retains its second sense, while sug- under the same conditions ? He might
gesting the third, tvayy Kara M. means still be a son of David in the sense in
the good news as reduced to writing by which John the Baptist was Elijah in —
M; KOTolSTTOtôf, nor KafarWaf^diov spirit and power, realising the ideal of
= MttTfiaiov, as if the sense were The : the hero king. The kingdom of pro]ihecy
book called a " Gospel " written by Mat- came only in a spiritual sense, why not
thew. (Vide Fritzsche against this the also the king ? The two hang together.
older view, supported by Kuinoel.) Paul was not an apostle in the legitimist
Chapter I. The Genealogy and sense, not one of the men who had been
Birth of Jesus, — The genealogy may with Jesus yet he was a very real apostle.
;
:
62 RATA MATGAION
'laKuP. 'laKte)^ 81 lyivyr]cre rhv *lou8ac Kai Toug d8eX<t>ou9 auToo.
const, in 3- louoas at €y(.vvr]a€ tok vapcs Kai T0>' Zapa €k ttjs Oap.ap •
Cml iv. 4,
23, 'i3.
'
4>ap£9 Sc ^Y^^*^^' "f^^ *Eapu^ *

Eapwfji Se ^yênfjae TOk 'Apdfi.
So mit;ht Jesus be a Christ, though not vlou A., vlov A. Of David first, because
descended from David. St. Paul writes with his name was associated the more
(Gal. iii. 29) " If ye be Christ's, then are
: specific promise of a Messianic king of ;
ye Abraham's seed". So might we say Abraham also, because he was the

If Jesus was lit to be the Christ in point patriarch of the race and first recipient
of spiritual equipment, then was He of of the promise. The genealogy goes
the seed of David. There is no clear no further back, because the Gospel is
evidence in the Gospels that Jesus Him- written for the Jews. Euthy. Zig.
self set value on Davidic descent; there suggests that David is placed first
are some things that seem to point the because he was the better known, as the
other way e.g., the question, "
: is Who less remote, as a great prophet and a
my mother ? " (Matt. xii. 4.S Mk. iii. 33), ; renowned king, (airb tov Yv<upi.|ji,<oT€po«
and the other, " What think ye of the fxaXXov dp^cLfiEVOS, i-rcX tov TraXaiOTtpov
Christ, whose son is He ? " (Matt. xxii. dviiXOev.) The word vtov in both cases
^2, et par.). There is reason to believe applies to Christ. It can refer gram-
that, like St. Paul, He would argue from matit-lly to David, as many take it, but
the spiritual to the genealogical, not vice the other reference is demanded by the
versa : not Christ because from David, fact that ver. i forms the superscription
but from David, at least ideally, because of the following genealogy. So Weiss-
Christ on otb~r higher grounds. Meyer.
Ver. I. îpXos yivicrtm k.t.X. How Vv. 2-16. The genealogy divides
much does this heading cover the whole : into three parts from Abraham to
:
Gospel, the two first chapters, the whole David (w. from David to the cap-
2-6a) ;
of the first chapter, or only i. 1-17 ? All tivity (w. 6b-ii) from the captivity to
;
these views have been held. The first Christ. On closer inspection it turns out
by Euthy. Zigab., who argued: the birth to be not so dry as it at first appeared.
of the God-man was the important point, There are touches here and there which
and involved all the rest therefore the ; import into it an ethical significance,
title covers the whole history named suggesting the idea that it is the work
from the most important part (dir6 tov not of a dry-as-dust Jewish genealogist,
KvpiwTepov |xepovs). Some moderns but of the evangelist or at least worked
;
(Ebrard, Keil, etc.) have defended the over by him in a Christian spirit, if the
view on the ground that the correspond- skeleton was given to his hand. To
ing title in O. T. (Gen. vi. 9 xi. 27, ; note these is the chief interest of non-
etc.) denotes not merely a genealogical Rabbinical exegesis.
list, but a history of the persons whose Vv. 2-6a. Ktti Tovs aSeXcjjovs avToiJ.
genealogy is given. Thus the expression This is not necessary to the genealogical
is taken to mean a bonk on the life of line, but added to say by the way that
Christ (liber de vita Christi, Maldon.). He who belonged to the tribe of Judah
Against the second view and the third belonged also to all the tribes of Israel.
Weiss-Meyer remarks that at i. iS a (Weiss, Matthausevang.) Ver. 3. . . .
new beginning is made, while ii. i runs TOV 4>ap€s Kai tov Zapd Zerah added :
on as if continuing the same story. The to Perez the continuator of the line, to
most probable and most generally suggest that it was by a special provi-
accepted opinion is that of Calvin, Beza, dence that the latter was first born (Gen.
and Grotius that the expression applies xxxviii. 27-30). The evangelist is on the
only to i. 1-17. (Non est haec inscriptio outlook for the unusual or preternatural
totius libri, sed particulae primae quae in history as prelude to the crowning
velut extra corpus historiae prominet. marvel of the virgin birth (Gradus
Grotius.) futurus ad credendum partum e virgine.
XptaToi. Christ here is not an
*It)o-o{) Grot.). —
«K Ttjs 6(i)xap. Mention of the
appellative but a proper name, in accord- mother wholly unnecessary and un-
ance with the usage of the Apostolic usual from a genealogical point of view,
age. In the body of the evangelistic his- and in this case one would say, primd
tory the word is not thus used only in ; facie, impolitic, reminding of a hardly
the introductory parts. [Vide Mk. i. i ;
readable story (Gen. xxxviii. 13-26). It
John i. 17.) is the first of four references to mothers
:
3—10. EYArrEAION 6.1
4. 'Apoifi. Se eyeVi/Tjac toc 'Afxii'aSdP •

'Ajjin'aSaP 8e iyivvt]<Te Tot'
Naaoraoji'- tiaacraw Ze eyivvr]oe tov laKûv. 5. laXjiwv' 8e cye't'criae

TOf Bool^ eK TTJs 'PaX<*P ' Bôj^ 8e lycvvr\cfe toc 'ftjSrjS ck ttjs 'Pou9 •
'ftjjYjS 8e eyt'wqo-e toc 'leaaai •

6. 'ico-aal Sc eyecctâc toc AaPl8
TOC PaaiXea. Aa(3l8 Se 6 âaiXeus ^ eyeVcTjo-e toc ZoXo|j,(ijrra -^
eK
TTJs Tou Oupi'ou •
7. IoXop.wc 8e cy^ccTjCTc TOC 'PopodjA •
'PoPod/i
he eyeVcTf^ffe toc *Apid •
'APid 8e eyeVcT^ffe toc 'Acrd •
8. 'Aad 8c
eytVcTjae toc lojo-a4)dT • 'lwo-a4»dT Se eyc'ccTjae toc 'lupd|JL 'iwpdiA
81 eye'ccTjae toc 'Ojî'ac •
9. 'Oîas 8c cye'ccrjorc toc MwdSafA •
'iwdOau
8e eyeccY]ac TocÂxa^ •
'Axa^ 8e cye'cctjae toc "Ei^cKiac • 10. 'E^CKi'as
1 o Pao-iXcv9 omitted in ^B, found in C% Most modern editors omit.

* So in A. ZoXofxcova in BCL and most uncials.
in ancestry of Jesus, concerning

the because she was the mother of a second
whom one might have expected the line culminating in Christ, as Ruth of a
genealogy to observe discreet silence first culminating in David. Ver. 6a. —
Tamar, Rahab, Ruth, Bathsheba; three tov AapiS tov PaaiXâ, David the Kifig,
of them sinful women, and one, Ruth, a the title being added to distinguish him
foreigner. Why uje they mentioned ? from the rest. It serves the same pur-
By way of defence against sinister mis- pose as if David had been written in
construction of the birth of Jesus ? So large letters. At length we arrive at the
Wetstein : Ut tacitse Judaeorum
objec- great roy»l name The materials for
I
tioni occurreretur. Doubtless there is a the first part of the genealogy are taken
mental reference to that birth under some from Ruth iv. 18-22, and i Chron. ii.
aspect, but it is not likely that the evan- 5-15-
gelist would condescend to apologise Vv. 6b-io, Ik rrjs tov Ovpiov, vide
before the bar of unbelief, even though above. The chief feature in this second
he might find means of doing so in the division of the genealogical table is the
Jewish habit of glorying over the mis- omission of three kings between Joram
deeds of ancestors (Wetstein). Much and Uzziah (ver. 8), viz., Ahaziah, Joash,
more probable is the opinion of the Amaziah. How is the omission to
Fathers, who found in these names a be explained ? By inadvertence, or by
foreshadowing of the gracious character intention, and the latter, in what view ?
if
of the Gospel of Jesus, as it were the Jerome favoured the second alternative,
Gospel in the genealogy. Schanz follows and suggested two reasons for the inten-
the Fathers, except that he thinks they tional omission —
a wish to bring out the
have over-emphasised the sinful element. number fourteen (ver. ly) in the second
He finds in the mention of the four part of the genealogy, and a desire to
women a hint of God's grace in Christ brand the kings passed over with the
and miserable: Rahab and
to the sinful stamp of theocratic illegality. In effect,
Bathsheba representing the one, Tamar manipulation with a presentable excuse.
and Ruth the other. This view com- But the excuse would justify other omis-
mends itself to many interpreters both sions, e.g., Ahaz and Manasseh, who,
Catholic and Protestant. Others prefer were as great offenders as any. One can,
to bring the four cases under the cate- indeed, imagine the evangelist desiring to
gory of the extraordinary exemplified by exemplify the severity of the Gospel as
the case of Perez and Zerah. These well as its grace in the construction of
women all became mothers in the line of —
the list to say in effect God resisteth :
Christ's ancestry by special providence the proud, but He giveth grace to the
(Weiss-Meyer). Doubtless this is at least lowly, and even the low. The hypo-
part of the moral. Nicholson (Neiv thesis of manipulation in the interest of
Comm.) thinks that the introduction of symbolic numbers can stand on its own
Tamar and Ruth is sufficiently explained basis without any pretext. It is not
by Ruth iv. 11, 12, viewed as Messianic; to be supposed that the evangelist was at
of Rahab by her connection with the all concerned to make sure that no link
earlier Jesus (Joshua), and of Bathsheba in the line was omitted. His one concern
—'
64 KATA MATOAlON
t ngain g^ tyivvY](Tt rov Mavaaffi] •
Mai'aaai)9 8c ty<.i'yi](ie Toi' A|jicj»' •
Ajiwc
ver. 17. 81 tvo'i'Tio'e TO*' '\u)(TLav •
II, luaias Sc iyivvriae to^ 'kvov'ta*' Kai
'^
Also in 2 ' ' ' '
Kings jo^Q dSeXAous auToiJ, tirl ttis * ixcToiKcaias BaSuXwfoq. 12. Mera
:ixiv. 16; 1
'
J
Cliion. V. 8^ j^y p.£ToiKC(Tia»' BttPoXwcos, 'l£xo*'ias cyei't'riac toc laXaOn^X
verb (af T- jaXaSiiiX Se evevj'Tjae tok ZopoPdpcX *
13. ZopoPdiPtX 8e eyivvqae
oiKis'u)) in
Acts vii. 4, 43.
would be to make sure that no name are perhaps similar enough to be mis-
appeared that did not belong to the line. taken for each other, it is against the
He can hardly liave imagined that his hypothesis as a solution of the difficulty
list was complete from beginning to end. that Jehoiakim did not share in the cap-
Thus N ahshon (ver. 4) was the head of the tivity (2 Kings xxiv. 6), while the words
Judah at the Exodus (Num. i. 7),
tribe of of ver. n
seem to imply that the descen-
yet between Hezron and him only two dant of Josiah referred to was associated
names occur — four names for 400 years. with his brethren in exile. The words
Each name generation represents a
or îri TTJs p-cToiKcaias BaPuXcivos probably
century, in accordance with Genesis xv. supply the key to the solution. Josiah
13-16. The genealogist may have had brings us to the brink of the period of exile.
this passage in view, but he must have With his name that doleful time comes
known that the actual succession em- into the mind of the genealogist. Who
braced more links than four (vide Schanz is to represent it in the ime of succession ?
on ver. 4). The hypothesis of inadver- Not Jehoiakim, for though the deporta-
tence or error in consulting the text tionbegan in reign he was nothis
of the O. T., favoured by some himself a captive. It must be Jeconiah
modern commentators, is not to be sum- (Jehoiakin), his son "vt the second re-
marily negatived on the ground of an move, who was among the captives (2
a priori theory of inerrancy. It is pos- Kings xxiv. 15). His" brethren " are his
sible that in reading i Chron. iii. 11 in uncles, sons of Josiah, his grandfather;
the Sept. the eye leapt from 'Oxoîas to brethren in blood, and brethren also as
'Ottag, and so led to omission of it and representatives of a calamitous time
the two following names. ('Aâpias, not (vide Weiss-Meyer). There is a pathos
'Oîas, is the reading in Sept., but Weiss in this second allusion to brother-
assumes that the latter, Azariah's original hood. " Judah and his brethren," par-
name, must have stood in the copy used takers in the promise (also in the sojourn
by the constructor of the genealogy.) in Egypt) " Jeconiah and his brethren,"
;
The explanation, however, is conjectural. the generation of the promise eclipsed.

No certainty, indeed, is attainable on the Royalty in the dust, but not without
matter. As a curiosity in the history of hope. The omission of Eliakim (or
exegesis may be mentioned Chrysostom's Jehoiakim) serves the subordinate pur-
mode of dealing with this point. Having pose of keeping the second division of the
propounded several problems regarding genealogy within the number fourteen.
the genealogy, the omission of the three McToiKecrias literally chancre of abode,
;
kings included, he leaves ihis one un- deportation, "carrying away," late Greek
solved on the plea that he must not ex- BapvXuJi'os
for jjicToiKiaor p.€ToiKT|(ris. — :
plain everything to his hearers lest they genitive, expressing the terminus ad quern
become listless (iva p.T) avaire'o-rjTc, Horn. (vide Winer, § 30, 2 a, and cf. Matt. iv.
iv.). Schanz praises the prudence of 15, 6S6v 9aXdo-erTjs, x. 5, oSov fQvoiv). lirl —
the sly Greek orator. T. "at the time of, during," the time
p,.,
Ver. II. 'lojo-ias iyev, rov 'Uxoviav, being of some length the process of de- ;
There is an omission here also Eliakim, : portation went on for years. Cf. Mk. ii.
son of Josiah and father of Jeconiah. 26, €Trl 'APidOap, under the high priest-
It was noted and made a ground of hood of Abiathar, and Mk. xii. 26 for a
reproach to Christians by Porphyry. similar use of iirl in reference to place:
Maldonatus, pressed by the difhculty, CTTi Tov pdrov —
at the place where the
proposed to substitute for Jeconiah, Jeho- story of the bush occurs. Mtrd t. p. in
iakim, the second of four sons ascribed ver. 12 means after not diirim^, as some
to Josiah in the genealogist's source (i have supposed, misled by taking pexoi-
Chron. iii. 14), whereby the expression Kco-ia as denoting the state of exile. Vide
T0u9 dSe\(j>ous avTou would retain its on this Fritzsche,
natural sense. But, while the two names Vv. 12-15. I" ^^^ ^^^^ division the
II— ly. EYAriEAlON 65-
TOf 'AjStouS •
'APiouS Se iyivvmre jov 'EXtaKeip, •
'EXtaKeip, 8e
iytvv(]a-e rov 'M,tx)p •
14. A^wp 8e iyivvf\(ye lov ZaSoitc •
2a8u)K 8e
l.yivv(\ae. tov 'Axei'p. ' 'Axeif^ 8€ eyeVi'Tjae tov 'E\iou8 •
15. 'eXiouS
8e cyeVkTjffe tok 'EXedâp • 'EXedâp Se eyeVi/Tjcre lov HaTâv •
M \TQa.v Se eyeci'rjCTe toi' laKco^ • 1 6. laKoj^ 8e iy4.vv<\fif. TOk* 'lwarj4), f same

s ex-
pression
Tov ai'Spa Mapias, €^ >is lyei/k'rjSr] ''iTjaous 6 X£Ydu.€kos Xpiaros, in xxvii.
17, 22
17. nSaai GUI' ai yei'eal aTro 'Appaap, ews AaPi'S, yet'eal SeKarôr- c jesus
\ 5
Kai airo Aapto
\ 4 r>^c =*
eus tyjs
^ 'rfcOX"^
p.eTOiKeo-ias BapuXojv'os,
^
yeceai
called the
crapes •
Christ ).
genealogical table escapes our control. actual son of David (xaro, ordpKa, Rom. i.
After Zerubbabel no name occurs in 3) ; therefore the genealogy must be that
the O. T. We
might have expected of Mary (Nosgen). This conclusion can
to find Abiud in i Chron. iii. 19, where be reconciled with the other alternative
the children of Zerubbabel are given, but by the assumption that Mary was of the
Abiud is not among them. The royal same tribe and family as Joseph, so that
family sank into obscurity. It does not the genealogy was common to both.
follow that no pains were taken to pre- This v/as the patristic view. The fact
serve their genealogy. The priests may may have been so, but it is not indicated
have been diligent in the matter, and re- by the evangelist. His aim, undoubtedly,
cords may have been preserved in the is to set forth Jesus as the legitimate son
temple (Schanz). The Messianic hope of Joseph, Mary's husband, at His birth,
would be a motive to carefulness. In and therefore the proper heir of David's
any case we must suppose the author of throne. —
£| -^s €y6vvr|0T] 'I. The peculiar
the genealogy before us to give here what manner of expression is a hint that
he found. He did not construct an something out of the usual course had
imaginary list. And the list, if not guar- happened, and prepares for the following
anteed as infallibly accurate by its inser- explanation o Xeyd(ievos Xpio-ros
: not ;
tion, was such as might reasonably be implying doubt, but suggesting that the
expected to satisfy Hebrew readers. claim of Jesus to the title Christ was
Amid the gloom of the night of legjism valid if He were a legitimate descendant
which broods over all things belonging to of David, as the genealogy showed Hin
the period, this genealogy included, it is to be.
a comfort to think that the Messiahship Ver. 17. The evangelist pauses to point
of Jesus does not depend on the absolute out the structure of his genealogy three :
accuracy of the genealogical tree. parts with fourteen members each sym- ;
Ver. 16. MaKcoP . . ibv 'l<i)(r^(J>: the . metrical, memorable; irderai does not
genealogy ends with yoseph. It is then imply, as Meyer and Weiss think, that in
presumably his, not Mary's. But for the opinion of the evangelist no links
apologetic or dogmatic considerations, are omitted. He speaks simply of what
no one would ever have thought of lies under the eye. There they are,
doubting this. What creates perplexity fourteen in each, count and satisfy your-
is that Joseph, while called the husband self. But the counting turns out not to
(tov dvSpa) of Mary, is not represented be so easy, and has given rise to great
as the father of Jesus. There is no divergence of opinion. The division
€y€vvi]«r€ in this case, though some sup- naturally suggested by the words of the
pose that there was originally, as the text is :from Abraham to David, termi-
genealogy came from the hand of some nating first series, 14 from David, head-
;
Jewish Christian, who regarded Jesus as ing second series, to the captivity as
the Son of Joseph (Holtzmann in H. C). limit, i.e., to Josiah, 14 from the ;
The Sinaitic Syriac Codex has " Joseph, captivity represented by Jeconiah to
to whom was betrothed Mary the Vir- Christ, included as final term, 14. So
gin, begat Jesus," but it does not alter Bengel and De Wette. If objection be
the story otherwise to correspond with taken to counting David twice, the
Joseph's paternity. Therefore Joseph brethren of Jeconiah, that is, his uncles,
can only have been the legal father of may be taken as representing the con-
Jesus. But, it is argued, that is not cluding term of series 2, and Jeconiah
enough to satisfy the presupposition of himself as the first member of series 3
the whole N. T., viz., that Jesus was the (Weiss-Meyer). The identical number
: ;;
66 KATA MA'IUAION
R Ik. i. 27, gf^f^f^ô^jxpjg . ,{(11 ^,,^0 Tfj5 jitcTOiKeata? BaPoXwi'05 cc'- to'j
h I-k. xvii. XpiaToG,

r Y€»€al
I
hfnarf.aaapi^.
18. I Cor. '
^
^ ^ „ ,
iv. 2. 18. TOY §€ 'liiaou ' XpiCTTOu « yivvncrts '
outws î*. ' ufiicfTeu-
i apain in ^ - ~
o ^ 1 / i >
xxiv. 19 06i(TT]S Y"P """^^ fA^Tpos aoToC Mttpias Tw 'l(oav^(f>, Trplc r\ ouceXSeiv
I/K.XX1.23. .
^ ^ %,
^ J , e /
j Mt. XX. 4. aoTOos, €upe0t] (< yaarpi ^yovaa, ex rii'eup.aTO? Aviou. IQ

Mk. vi. 20.
Lk.xx.2o.
^ ^
lu(rTi(|>
c.\c,»
0£ 6 di'i^p auT*is,
>- ^
e/
oiKaios
X
otv,
\\n»
Kai utj
0e'\a»f aorrii' irapa-
Rom. V. 7.
•
J> iiivcTls the ouKr of the names (X, I.). I. X. in ^CL, etc. Wc-iss (Meyer,
bth ed.) remarks that B has a preference for " Christ Jesus ".
' The best old MSS. read -yevca-is . . . 'ytvvqo-is is doubtless a correction of the
scribe to bring the text into conformity with iytvvr\a-t in the genealogy.
'
Y<^p omitted in t^BC, etc. The sense is clearer without it.
in the three parts is of no importance in of the fathers so understood the word

itself. It is a numerical symbol uniting and "ime, Chrysostom, e.g., conceived
three periods, and suggesting comparison Josepn and Mary to be living together
in other respects, e.g., as to different before marriage, but sine eoncnhitn, be-
forms of government judges, kings, —
lieving this to have been the usual
Of this, however, there is no
priests (Euthy. Zig.), theocracy, mon- practice.
archy, hierarchy (Schanz), all summed satisfactory evidence. The sense above
up in Christ or as to Israel's fortunes
; assigned to o-tiveX. corresponds to the
growth, decline, ruin redemption ur- —
verb irapaXaPetv, ver. 20, 'n-ttp6'Xap€, ver.
gently needed. 24, which means to take home, dumum
Vv. 18-25. The Birth of Jesus. dueere. The supposed reason for the
This section gives the explanation which practice alleged to have e.xisted by Chry-
^ fjs ry«vvT;9T) (ver. 16) leads us to expect. sost jm and others was the protection of
It may be called the justification of the the betrothed (81' dcr<j>ttX«Lav, Euthy.).
gcnealo<iv (Schanz), showing that while Grammarians (vide Fritzsch*) say that
the birth was exceptional in nature it irplv ii is not found in ancient Attic,
yet took place in such circumstances, though often in middle Attic. For other
that Jesus might justly be regau'ed as instances of it, with infinitive, vide Mk.
the legitimate son of Joseph, and there- xiv. 30, Acts vii. 2 without i^, Mt. ;
fore heir of David's throne. The position xxvi. 34, 75. On the construction of
of the name Tov Se I. X. at the head of •n-pYv with the various moods, vide Her-
the sentence, and the recurrence of the mann ed. Viger, Klotz ed. Devarius, and
word yivta-1%, point back to ver. I •yt'v'fcris, Goodwin's Syntax. eipe'Qr) ; 'iyjava-a.: — . . .
not -ytwrioris, is the true reading, the tviptGrj, not rjv. (So Olearius, Uhserv.
purpose being to express the general idea ad Ev. Mat., and other older inter-
of origin, ortits, not the specific idea of preters.) There was a discovery and a
generation (6 eva-yYeXtorTTjs tKaivord- suri rise. It was apparent (de Wette)
fir]<r€ TO Kara, (fivcriv ovojxa ttjs ytwi'io-- Sitt TO airpoa-S6xr|Tov (Euthy.). To
6WS, yiveiriv air^v KcXtVas. Euthy. whom apparent not indicated. Jerome
Zig. on ver. 1). says " Non ab alio inventa est nisi a :
Ver. 1 8. (ivT)o-T£v;G€i(5-T)S . . . auTOfls Joseph, qui pene licentia niaritali futurae

indicates the position of Mary in relation uxoris omnia noverat ". ei< trv. ay. This —
to Joseph when her pregnancy was dis- was not apparent it belonged to the ;
covered. Briefly it was —

betrothed, not region of faith. The evangelist hastens
married. flplv i\ arvviXQAv means before to add this explanation of a painful fact
they came together in one home as man to remove, as quickly as possible, all
and wife, it being implied that that would occasion for sinister conjecture. The
not take place before marriage. crvveK^dv expression points at once to immediate
might refer to sexual intercourse, so far divine causality, and to the holy character
as the meaning of the word is concerned of the effect: a solemn protest against
(Joseph. Antiq. vii. 9, 5), but the evange- profane thoughts.
list would not think it necessary to state Ver. ig. I. 6dvf|p: proleptic, imply-
that no such intercourse had taken place ing possession of a husband's rights and
between the betrothed. That he would responsibilities. The betrothed man had
regard as a matter of course. Yet most a duty in the matter — SCKaios Ssi-yjia- . • .
— — — —
l8--22. EYAIiEAlON 67
SeiyfiaTtfjai,^ €|3ouXi]9if] XdOpa '^ ' aTroXuaat auT^c. 20. Taura 81 '^
^Y- 31.32;
auTOu '
ti'9up.T]0ei'TOS, 180U, ayyeXos Kupi'ou " Kax' ok-ap e<})di'T] auTu, ¥'' ^-
J'
Xe'YWf, " 'lwffii4>> uios AapiS, ju,t] <})0J3t]9t]S " irapaXaPeii' Mapiujj. ^
h- *dT
TT)>' yui'ttiKCi aou • TO yap ef aurfj yei'i'Tjdei' ck rifeufiaros eaTii^ ' "^^^P- ''i;4-
Aviou.
'
21. Te'lexat 8e oloc, Kal "KaXe'creis to oi-oua auTOo '[ndouv ' '
'2, 13, 19,
22; xxvii,
auTos ydp
"^
acoaci toi^ \abv auToG diro twc daapTiw!/ auTwi'. '
22. '9-
' n again ver,
*
TouTO 8e oXof yiyoviy, Iva irXifipwGf]
li II
to ''pTiOei' utto
I
tou Kupiou 8id
I
2.1.
• ' 1
Q Lk. i. 13;
ii. 21.
pchap. ii. 15; iii. 3; xxii. 31
1 B and ^'^ have the simple verb (SeiyjAaTio-ai).

2 XaGpa in W.H.
•''
Mapiav in BL (W.H. text). The Mapiaji of the T. R. probably comes from the
history of Christ's birth in Luke i., ii.
* The article toaj before Kvpiow is omitted in the best MSS.
vC<rai. He was in a strait betwixt two. KiJhner, § 417, g. 18ot5 : often in Mt

Being 8£Kaios, just, righteous, a respecter after genitive absolute ; vivid introduc-
of the law, he could not overlook the tion of the angelic appearance (Weiss
apparent fault on the other hand, loving
;
Meyer). — Kax*
ovap (late Greek con-
the woman, he desired to deal with her demned by Phrynichus. Vide Lobeck
as tenderly as possible: not wishing to Phryn., p. 423. ovap, without pre-
expose hfr (avr^v in an emphatic posi- position, thq classic equivalent), during a
tion before 8«iy|j.aTCo-at loved one. — the dream reflecting present distractions.
Weiss-Meyer). (Grotius, Fritz-Some vios AapfS the angel addresses Joseph
:
sche, etc.) take 8CKaios in the sense of as son of to awaken the heroic
David
bonitas or benignitas, as if it had been mood. The title confirms the view that
iyaOos, so eliminating the element of con- the genealogy is that of Joseph. p,T]
he is summoned to a .supreme
—
flict.— ePovXf,9ii . . . avpTT|v. He finally <j)oPri9f)s :
resolved on the expedient of putting her act of faith similar to those performed by
away privately. The alternatives were the moral heroes of the Bible, who by
exposure by public repudiation, or quiet faith made their lives sublime. xi^v —
cancelling of the bond of betrothal. yuvaiKa (Toti to take Mary, as thy wife,
:
Affection chose the latter. SeiyiiarCo-ai so in ver. 2^ rh . ayCov negativing . . :
does not point, as some have thought, to the other alternative by which he was
judicial procedure with its penalty, death tormented. The choice between lies
by stoning. Xa,9pa before diroXvcrai is two extremes : most unholy, or the holi-
emphatic, and suggests a contrast be- est possible.
— What a crisis ! — ver. 21.
tween two ways of performing the act xtjexai 'lTi<ro{iv: Mary is about to bear
pointed at by diroXvo-ai. Note the a son, and He is to bear the significant
synonyms 0^Xo)v and sPo^jXtjOt]. The name oiyesus. The style is an echo of
former denotes inclination in general, O. T. story, Gen. xvii. ig, Sept., the
the latter a deliberate decision between birth of Isaac and that of Jesus being
different courses maluit (vide on chapter thereby placed side by side as similar in
xi. 27). their preternatural character. KaXeo-frt? } —
Vv. 20-21. yoseph delivered from his a command in form of a prediction. But
perplexity by angelic interposiiioti. How there is encouragement as well as com-
much painful, distressing, distracting mand in this future. It is meant to
thought he had about the matter day and help Joseph out of his doubts into a mood
night can be imagined. Relief came at of heroic, resolute action. Cease from
last in a dream, of which Mary was the brooding anxious thought, think of the
subject. TttvTa — €v9x)|ATi0evTos the
. . . :
child about to be born as destined to a
genitive absolute indicates the time of great career, to be signalised by His name
the vision, and the verb the state of Jesus —
Jehovah the helper. avixbs —
mind revolving the matter in thought
:
ydp . . . d|xapxiwv a-uxwv: interpretation ol
without clear perception of outlet. the name, still part of the angelic speech.
ravxa, the accusative, not the genitive atixo5 emphatic, he and no other, apapr.,
with vipi €v9. irepL xivos = Cogitare de
:
sins, implying a spiritual conception of
re, €v9. Ti = aliauid seciim reputare. Israel's need.
—
68 KATA MATUAION I. 23—25.
q Is. vii. 14. TOU TrpO(|>1)TOO, XcYOk-TOS, 23. *• " 'I80U, 1^ TTapOcVoS iv yaCTTpl 'iitl Kttl
Wêrai oioc, Kal KaXâouai ^ to ovofia auTOu 'Ep./iat'oui'jX," o eari

Mk. ;
^
r V. 41 ' ijieQepu.Tii'euou.ck'OJ', MeG' -nixiov 6 Oeog. 24. AtevepSels ^ 8e 6
XV. SJ, 34. , - „ /
^ V ,
John 1.42. lu(D)({> dTro TOU uTTk'ou cTTOiTjcrcc u)S irpoffeTajec auTw 6 ayy^ôs
• Lk. i. 34. Kupi'ou • Kol TrapAa|3e ttjc yufaiKa auToG, 25. Koi oiiK ' iyivuxTKiv
ouT*']^, ew9 ou * cTeKe to*'' ulow aurfjs TOk TrpuToroKOi'""' Kal ^KaXeae
rh oi'op.a auToC 'iHZOYN.
' D has KttXso-tis as in Sept. ver. of Is. vii. 14.

' Here again, as in ver. 19, the simple verb rytpOtis is used instead of the com-
pound of T. R. in the best texts (^BCZ).
' o omitted in ^ZA al., bracketed in W.H.
•*
ov is omitted in B and bracketed in W.H.
* Instead of the words rev viov avrrjs tov irpwroroKov, If^BZ i,
33, some old Latin
MSS., the Egyptian versions and Syr. Cur., have simply mov. The expanded
phrase of T. R., found in many copies, is doubtless imported from Lk> ii. 7.
Vv. 22-23. The prophetic reference. ways in such connections, in its strict
As the evangelist's
it is habit to cite telic sense. The
interest of the evan-
O. T. prophecies in connection with gelist, as of all N. T. writers, in prophecy,
leading incidents in the life of Jesus, it was purely religious. For him O. T.
is natural, with most recent interpreters, oracles had exclusive reference to the
to regard these words, not as uttered events in the life of Jesus by which
by the angel, but as a comment of they were fulfilled. The virgin, rj
the narrator. The ancients, Chry., irapOevos, supposed to be present to the
Theophy., Euthy. etc., adopt the for- , eye of the prophet, is the young woman
mer view, and Weiss-Meyer concurs, of Nazareth betrothed to Joseph the
while admitting that in expression they carpenter, now found to be with child.
reveal the evangelist's style. In support 'ISoi) . *E|i.)iavo\nf)X
. , in the oracle :
of this, it might be urged that the sug- as here quoted, %i {cf. ^xovera, ver. 18),
gestion of the prophetic oracle to the is substituted for \i]\|f€Tai, and /caXt'oreis
mind of Joseph would be an aid to faith. changed into the impersonal KaXe'o-ovo-t.
It speaks of a son to be born of a virgin. Emmanuel = " with us God," implying
Why should not Mary be that virgin, and that God's help will come through the
her child that son ? In favour of it also child Jesus. It does not necessarily im-
is the consideration that on the opposite ply the idea of incarnation.
view the prophetic reference comes in Joseph hesitates no more:
V*', 24-25.
too soon. Why should not the evangelist immediate
energetic action takes the
go on to the end of his story, and then place of
painful doubt. Euthymius
quote the prophetic oracle ? Finally, if asks : Why
did he so easily trust the
we assume that in the case of all objec- dream in so great a matter ? and an-
tive preternatural manifestations, there swers because the angel revealed to
:
is an answering subjective psychological him the thought of his own heart, for he
state, we must conclude that among the understood that the messenger must
thoughts that were passing through have come from God, for God alone
Joseph's mind at this crisis, one was knows the thoughts of the heart.
that in his family experience as a " son €7€p0els . . . KvpCov : rising up from
of David," something of great importance the sleep (tot) iiirvov), in which he had
for the royal race and for Israel was that remarkable dream, on that memor-
about to happen. The oracle in question able night, he proceeded forthwith to
might readily suggest itself as explaining execute the Divine command, the first,
the nature of the coming event. On all chief, perhaps sole business of that day.
these grounds, it seems reasonable to — Kal irapt'XaPev . . . aurov. He took
conclude that the evangelist, in this case, Mary home as his wife, that her off-
means the prophecy to form part of the spring might be his legitimate son and
angelic utterance. heir of David's throne. Ver. 25. Kal —
Ver. 22. TovTo 8^ . . Hva "irXT^pwOf). . ovK iyCvuKTKev vtov absolute habitual
. . . :
Iva. is to be taken here, and indeed al- (note the imperfect) abstinence from
; — ;
11. 1. EYAITEAION 69
II. 1. Tou 8e ÎrjCToG yei-n-iOeVTOS Iv BrjGXeejj. ty]s 'looSaias, cvo again in
jê'pais 'HpciSou tou âcriXeus, i8ou, '

fjidyoi d-rro ''
dvaroXw^ (bis). Acts
xiii. 6, 8.
b chap. viiL 11 •
xxiv. 27. Lk. xiii. 39
marital intercourse, the sole purpose of Z\ in ver. i, as in i. 18, is adversative

the hastened marriage being to legitimise only to the extent of taking the attention
—
the child. ?«s not till then, and after-
: off one topic and fixing it on another
wards ? Here comes in a qucestio vexata connected and kindred. This, according
of theology. Patristic and catholic to Klotz, who regards 8i as a weak form
authors say not tili then and never at
: of 89|, is the original force of the particle.
all, guarding the sacredness of the virgin's He says (in Devarius, p. 355): "Ilia
womb. ?ws does not settle the question. particula earn vim habet, ut abducat nos
It is easy to cite instances of its use as ab ea re, quae proposita est, transferat-
fixing a limit up to which a specified que ad id quod, missa ilia priore re, jam
event did not occur, when as a matter of pro vero ponendum esse videatur ".
fact it did not occur at all. E.g., Gen. Vv. 1-12. Visit of the Magi. Ver.
viii. 7 the raven returned not till the
; I. iv BTjOXseji: The first hint of the
waters were dried up in fact, never re- ; birthplace, and no hint that Bethle-
turned (Schanz). But the presumption is hem is not the home of the family.
all the other way in the case before us. tt)s 'lou8aCas to distinguish it from
:
Subsequent intercourse was the natural, another Bethlehem in Galilee (Zebulon),

if not the necessary, course of things. named in Joshua xix. 15. Our Bethle-
If the evangelist had felt as the Catholics hem is called Bethlehem-Judah in i
do, he would have taken pains to prevent Sam. xvii. 12, and Jerome thought it
misunderstanding. vtdv —
the extended : should be so written here Bethlehem —
reading (T. R.) is imported from Luke of Judah, not of Judaea, taking the latter
ii. 7, where there are no variants. name of the whole
for the nation. The
irptoTOTOKOv is not a stumbling-block to name means "house of bread," and
the champions of the perpetual virginity, points to the fertility of the neighbour-
because the first may be the only. hood about six miles south of Jerusalem.
—
;
Euthymius quotas in proof Isaiah xliv. 6 : €V Ti|i«pais, " in the days," a very
" I am the first, and I am the last, and be- vague indication of time. Luke aims at
side Me there is no God." Kal iKaXccrev, — more exactness in these matters. It is
he (not she) called the child Jesus, the enough for our evangelist to indicate
statement referring back to the command that the birth of Jesus fell within the
of the angel to Joseph. Wiinsche says evil time represented by Herod. A name
that before the Exile the mother, after of evil omen ; called the Great great in ;
the Exile the father, gave the name to energy, in magnificence, in wickedness;
the child at circumcision (Neue Beitrdge a considerable personage in many ways
zur Erlduterxmg der Evangelien, p. 11). in the history of Israel, and of the world.
Chapter II. History of the In- Not a Jew, his father Antipater an
fancy CONTINUED. The leading aim of Edomite, his mother an Arabian the —
the evangelist in this chapter is not to sceptre has departed from Judah
give biographic details as to the time through the influence of Antony ap-
and place of Christ's birth. These are pointed King of Judaea by the Roman
disposed of in an introductory subordinate senate about forty years before the birth
clause with a genitive absolute construc- of Christ. The event here recorded
tion " Jesus being born in Bethlehem
: therefore took place towards the close
of Judaea in the days of Herod the of his long reign fit ending for a career
;
King " that is all. The main purpose

: blackened with many dark deeds. l8oii —
is to show the reception given by the (xd-yoi. " Behold " introducing in a
:
1
world to the new-born Messianic King. lively manner the new theme, and a
Homage from afar, hostility at home very different class of men from the
Ibreshadowing the fortunes of the new reigning King of Judaea. Herod, Magi
~Ta1th acceptance by the Gentiles, re-
: the one representing the ungodly ele
jection by the Jews such is the lesson ; ment in Israel, the other the best element
of this new section. It is history, but in the Gentile world Magi, not kings ;
not of the prosaic sort history with a : as the legend makes them, but having
religious bias, and wearing a halo of influence with kings, and intermeddling
poetry. The story forms a natural much by astrological lore with the for-
sequel to the preceding account. The tunes of individuals and peoples. The
—
70 KATA MATOAION II.
c Acts xiii. • iraprytVok'TO €is '!cpoCToXup,a, 2. X^yokTes, " flou icntv 6 t€x6ciS
same PaCTiXcus Twc 'louSai'wv ; eiSop.ck' ydp auTou tov "'
dare'pa iv tq
d w. 7, 9, I'l ; xxiv. 29. i Cor. xv. 41.
homage of the Gentiles could not be only ? an appearance in the heavens

iilVered by worthier rcpreseiuatives, in miraculously produced to guide the wise
whom ]iower, wisdom, and also error, men to Judaea and Bethlehem or a ;
superstition meet. — ^.01^01. dirb dvar.

—
real astronomical object, a rare con-
irapeY., Magi from the east came so junction of planets, or a new star
the words must be connected not : appearing, and invested by men addicted
" came from the east " from the east, ; to astrology with a certain significance ;
the land of the sunrise vague indication ;

or mythical, neither a miraculous nor a
of locality. It is vain to inquire what natural phenomenon, but a creation of
precise country is meant, though com- the religious imagination working on
mentators have inquired, and are divided slender data, such as the Star of Jacob
into hostile camps on the point: Arabia, in Balaam's prophecies ? All these views
Persia, Media, Babylon, Parthia are have been held. Some of the fathers,
some of the rival suggestions. The especially Chrysostom, advocated the
evangelist does not know or care. The first, viz., that it w •* star, not «}>vcr€i,
east generally is the suitable part of the but 6y\i(i pdvov. H. 'asons were such
world for Magi to come from on this as these it moved from north to south
:
;
errand. ti% 'lepocroXvjia : they arrived it appeared in the daytime while the
at Jerusalem, the capital, the natural sun shone it appeared and disappeared
;
;
place for strangers to come to, the precise it descended down to the house where
spot connpcted with their errand to be the child lay, and so indicated the spot,
determinea by further inquiry. Note which could not be done by a star in
the Greek form of the name, usual with the sky (Horn. vi.). Some modern com-
Matthew, Mark and John. In Luke, mentators have laid under contribution
the Hebrew form Upovo-aXT^p. is used. '
the investigations of astrononiers, and
Beforehand, one would have expected supposed the Ao-Ti]p to have been one
the first evangelist writing for Jews to of several rare conjunctions of planets
have used the Hebrew form, and the occurring about the beginning of our
Pauline evangelist the Greek. era or a comet observed in China. Vide
Ver. 2, "irov 'iovSaCtov: the in-
. . . the elaborate note in Alford's Greek
quiry of the Magi. It is very laconic, Testament. The third view is in favour
combining an assertion with a question. with students of comparative religion
The assertion is contained in T€x,9€ls. and of criticism, who lay stress on the
That a king of the Jews had been born lact that in ancient times the appearance
was their inference from the star they of a star was expected at the birth of
had seen, and what they said was in all great men (De Wette), and who
effect thus that a king has been
: expect mythological elements in the
born somewhere in this land we know N. T. as well as in the Old. {Vide
(rom a star we have seen arising, and Fritzsche, Strauss, L. y., and Holtzmann
we desire to know where he can be in H. C.) These diverse theories will pro-
found " insigne hoc conîsae orationis
: bably always find their abettors the first
;
exemplum," Fritzsche. The Messianic among the devout to whom the mirac-
hope of the Jews, and the aspiration ulous is no stumbling-block, the second
after world-wide dominion connected among those who while accepting the
with it, were known to the outside miraculous desire to reduce it to a min-
world, according to the testimony of imum, or at least to avoid its unneces-
non-Christian writers such as Josephus sary extension, the third among men of
and Tacitus. The visit of the Magi in naturalistic proclivities. I do not profess
quest of the new-born king is not in- to be able to settle the question. I
credible. — ei8o|xev
£V TT) dvaroXt], we
, . . content myself with expressing general
saw His star in its rising, not in the east, acquiescence in the idea thrown out by
as in A. V., the plural being used for Spinoza in his discussion on prophecy
that in ver. i. Always on the outlook, no in the Tractatus theolog-ico-paliticus, that
heavenly phenomenon escaped them it ; -in the case of the Magi We have an
was visible as soon as it appeared above instance of a sign given, accommodated

the horizon. — dcrrepa, what was this to the false opinions of men, to guide
celestial portent ? Was it phenomenal them to the truth. The whole system
: :
2—5- EYArrEAION 71
" oi'ttToXfi, Kal viXdouec irpovKuiâai auTw." ^gain ver.

' •;.
J 'AKOuaas 8e '^
If
t
9.and in
'Hpw8r)s o PaaiXeus^ erapaxîl) Kal -n-acra 'lepoff6Xu|j.a fier' auTOu • J-i-i/S(iu
Kal * auvayayujv TrdvTas tous dpxi.ep£is Kal o^ "sing).

4.
.
>5~~<L "11
ypa.u.is.aTel% toO Xaou,
f chap. xiv.
€iru>'0a>'eTO Trap
lu. 14.
'..,,.
aurwc,
g chap.
o Xpioros
irou
xxii. 10. John xi. 47. Acts
vet'kdTai.
xiv. a?. h
c. 01 8e elitov'^ 26- Lk.i.
12- I Pet.
C/. Acts xxiii. ao (tI irepi tikos).
* o pao-iXcus Hpw8r]s in fc^BDZ. In the T. R. the order of the words is conformed

to that in ver. i.
2 ciirav in ^B. All such forms have been corrected in tlie text which the T. R.
represents and need not be further noticed.
of astrology was a delusion, yet it might existed. The world is ruled not by truth
Een[rse3"byTf6vrdence"to~guT3e' seekers
after God. The expectation of an epoch- feminine here, or is 'q iroXis understood?
making birth was current in the east, or is it a construction, ad sensum, of the
spread by Babylonian Jews. That it inhabitants ? (Schanz).
might interest Magians there is no wise Ver. 4. Herud's measures. Kal —
incredible that their astrological lore
; <ruva"^'a'ywv ToiJ Xaou.
- . . Was this a
might lead them to connect some un- meeting of the Sanhedrim ? Not likely,
known celestial phenomenon with the as the elders are not "nentioned, who
prevalent expectation is likewise credible. are elsewhere named as the repre-
On the other hand, that legendary ele- sentatives of the people, vide xxvi.
ments might get mixed up in the Chris- 3, " the chief priests, scribes and elders
tian tradition of the star-guided visit of the people ". Here we read only
must be admitted to be possible. It of the ciiief priests and scribes of the
remains to add that the use of the word people. The article is not repeated
6.0-T-qp, not dcrrpov, has been supposed before •ypo''lJF-*T«is, the two classes being
to have an important bearing on the joined together as the theological ex-
question as to the nature of the phe- perts of the people. Herod called
nomenon. ao-Ti^p means an individual together the leading men among the
star, aorrpov a constellation. But in the priests and scribes to consult them as to
N. T. this distinction is not observed. the birth-place of Messiah. Holtzmann
{Vide Luke xxi. 25 Acts xxvii. 20
; Heb. ; (H. C), assuiic./ig that a meeting of the
xi. 12 ; and Grimm's Lexicon on the two Sanhedrim is meant, uses the fact as an
words.) argument against the historicity of the
Ver. 3. 6 Bao-iXeis HpwSvis irapa.\dr\
' narrative. The Herod of history slew
pacriXevis beiore the name, not after, as the Sanhedrists wholesale, and did his
in ver. i, the emphatic position suggest- best to lull to sleep Messianic hopes. It
ing that it was as king and because king is only the Herod ot Christian legend
that Herod was troubled. The foreigner that convenes the Sanhedrim, and makes
and usurper feared a rival, and the anxious inquiries about Messiah's birth-
tyrant feared the rival would be wel- place. But the past policy of the king
come. It takes little to put evil- and his present action, as reported by
doers in fear. He had reigned long, the evangelist, hang together. He dis-
men were weary, and the Pharisees, couraged Messianic hopes, and, now that
according to Joseph (A. J. xvii. 2-4), they have revived in spite of him, he
had predicted that his family would must deal with them, and his first step
ere long lose its place of power. His is to consult the experts in as quiet away
fear therefore, though the occasion may as possible, to ascertain the whereabouts
seem insignificant, is every way cred- of the new-born child eiruvSdveTo, etc. —
ible. —
Ktti irdo-a L, doubtless an exag- it is not a historical question he submits
geration, yet substantially true. The to the experts as to where the Christ
spirit of the city was servile and selfish. has been born, or shall be, but a theo-
They bowed to godless power, and cared logical one where, according to the ac-
:
for their own interest rather than for cepted tradition, is His birth-place?
Herod's. Few in that so-called holy Hence Y«vvo.Tai, present tense.
city had healthy sympathies with truth Vv. 5-6. The answer oj the experts. —
and right. Whether the king's fears ol SJ ilirov, etc. This is not a Chris-
were groundless or not they knew not tian opinion put into the mouth oi the
nor cared. It was enough that the iears scribes. It was the answer to be ex-
72 KATA MATOAION II.
" "^*'
^^l^^'^^M' ''^1? 'louSaias- outw y°^P ^'^ ^°^
J itf Hcb"vn. '^"^'t*' Y^YP"''''''^'*''
5^""^'^'"""îrpo4)i]Tou, 6. ' Kai au, BrjOXetfi., yT 'louSa, '

ouSa/xws cXaxioTT) cT
^ ^^ ^**^^ iiY€)i,6an' 'lou'Sa • £k o-ou y^P e'êXcucreTai ^ i^yo'^M'^''05>
^"^'rr Lk
xxii. 26. rov \a6y p,ou toc 'lo-paiiX.'"
ooTts '
TTOi.p.arer 7. Tore 'HpwSrjs,
16. Acts Xa0pa 1 KaXe'cra? tous jiaYous, " T|Kpi'PwCTe Trap' auxwi' t6>' xP°*'o*'
Pet. V. 2. TOO <j)airou,eVou dar^pos, 8. Kal irefuj/as aureus ciS BTiOXeep, eiire,
m here and
in ver. 16. " nopeuOeVres ° dKpiSis " eêrdcraTc " irept tou iraiStou • ' iirav 8e
n Lk. i. 3. ^ , ^, \ > AX
Actsxviii. eopT)T€, aTraYY^'-^^'''^ P'O'j oirws Kdyu) eXow;' TrpocrKUfiâbi auTw."
ThesB, V. 3 ochap. X. II. John \xi. i:. p IJ<. xi. 22, 34 (with aor. sub.)-
^ Xa0pi^ as in i. 19 in W.H.
* c|cTao-aTc aKpi^co; in ]}^BCD, which accords with Mt.'s usual order.
pected from them as reflecting the current Vv. 7, 8. Herod's next step. — t<5t€
opinion of the time. The Targum put 'HptoSvis ao-repos
. tot€, frequent
. . :
upon the oracle in Micah a Messianic formula of transition with our evangelist,
interpretation (Wetstein, and Wunsche, cf. vv. 16, 17; iv. I, 5, II, etc. Herod
Bcitnige). Yet with the Talmudists the wished to ascertain precisely when the
Messiah was the one who should come child the Magi had come to worship was
forth from a strange, unknown place born. He assumed that the event would
(Weber, Die Lehrcn dcs Talmud, p. 342). synchronise with the ascent of the star
Vide on this point Schanz, who quotes which the Magi had seen in its rising,
Schegg as denying the statement of and which still continued to be seen
V\'etstein, and refers to Celsus as object- ((jjaivoftc'vov). Therefore he made par-
ing that this view ^bout Messiah's birth- ticular inquiries (^KpiP&jo-e) as to the
place was not cuivent among the Jews. time of the star, i.e., the time of its first
(Origen, c. Cclsutu, i. 51. Cf. John vii. appearing. This was a blind, an affec-
27, and 42.) — ovToj yo.pyiy^ta.TtTO.if&tc.: tation of great interest in all that related
The Scripture proof that Messiah's to the child, in whose destinies even the
birth-place was Bethlehem is taken from stars were involved. Ver. 8. Kal Tr£(x\j/as —
Micah V. 2. The oracle put into the . aviTw
. . his hj'pocrisy went further.
:
mouth of the experts consulted by Herod He bade the strangers go to Bethlehem,

recei\es its shape from the hand of the find out the whereabouts of the child,
evangelist. It varies very considerably come back and tell him, that he also
both from the original Hebrew and might go and worship Him. Worship,
from the Sept. The "least" becomes murder " Incredible motive " i.e., ! !
"by no means the least," "among the (H.C.). Yes, as a real motive for a
thousands " becomes " among man like Herod, but not as a pretended
the
princes," and the closing clause, "who one, and quite likely to be believed by
shall rule my people Israel,' these simple, guileless souls from the
departs
from the prophetic oracle altogether, east. Trep.\j/as wre the sending was — :
and borrows from 2 Sam. v. 2, God's synchronous with the directions accord-
promise to David the connecting link IhgtoTJe Wefte, prior accordingto Meyer.
;
apparently being the poetic word de- It is a question of no importance here,

scriptive of the kingly function common but it is sometimes an important ques-
to the two places— iroifjiavti in Micah tion in what relation the action expressed
v. 3, TToijAaveis in 2 Sam. v. 2. by the aorist participle stands to that
The second variation arises from a expressed by the following finite verb.
different pointing of the same Hebrew The rule certainly is that the participle
expresses an action going before one :
word 1S7i«^l. "^Cbîl = among the thing having happened, another there-
after took place. But there is an impor-
thousands, "^57^5^ = among the heads tant class of exceptions. The aorist
participle " may express time coincident
of thousands. Such facts are to be with that of the verb, when the actions
taken as they stand. They do not cor- of the verb and the participle are prac-
respond to modern ideas of Scriîture tically one". Goodwin, Syntax, p. 52,
proof. and vide article there referred to by
— '
EYArrEAION 73
Q. Ol 8e dKouaavTcs too SaaiXe'ws iiôpevQincrav •
Kai i8ou, 6 cicttiip, ^ ^^- ^- 32'
Ol' eiooi' ei' ttj draxoXfj, * irpoiiYci' aureus, ews eX9wc eaxT] ^ '
eirdfw '^"'^ °^-
^ ^ TOl-W.H.)
^ 5C '
ou T)i' TO iraiOioc. lo. lOokTes Se toi' daxe'pa, i)(^dp-f\(Tav )âpav ^ ^^: '' H
li.cya.\r]v •a<j)68pa" II. nal e\6ovTes eis ttii/ oiKiai', eijpoi'^
•^ to xxHi. i8.
s Ch. xvii. 6,
83 ; xviii. 31 ; xix. 25 ; xxvi. 22 ; xxvii. 54.
1 €(rTa0Ti in J«^BCD.
2 ciSov in all uncials, eupov only in minusc. Came in probably from ver. 8 (€vpi]T€).
Prof. Ballantine in Bibl. Sacra., 1884, Ver. II. The Magi enter and do homage.
on the application of this rule to the — Kal €. e. t, olKtav the house. In Luke :
N. T., in which many instances of the the shepherds find the holy family in a
kind occur. Most frequent in the Gospels stable, and the holy child lying in a man-
is the expression ctiroKpiGels tlire, which ger ; reconcilable by assuming that the
does not mean " having first answered _Magi arrived after they had found refuge
he then proceeded to say," but "in in a friend's house (Epiphan. Theophy.).
answering he said". The case before — cISov T. IT. . . . a-uTov tI8ov better than :
us may be one of this kind. He sent evpov, which seems to have been intro-
them by saying " Go and search," etc. duced by the copyists as not only in itself
Vv. 9, 10. The Magi go on their suitable to the situation, but relieving the
errand to Bethlehem. They do not know monotony caused by too frequent use of
the way, but the star guides them. elSov (vv. 9, 10). The child with His
l8ot» 6 do-Tt'jp looking up to heaven as
: mother, Joseph not mentioned, not in-
they set out on their journey, they once tentionally, that no wrong suspicions
more behold their heavenly guide. ov — might occur to the Gentiles (Rabanus
elSov c. T. avaroX^ is the meaning
: in Aquin. Cat. Aiir.). Kal irecrovres • , . —
that they had seen the star only at its «rpvpvav. They come, eastern fashion,
rising, finding their way to Jesus with- with full hands, as befits those who enter
out its guidance, and that again it into the presence of a king. They open
appeared leading, them to Bethlehem ? the boxes or sacks (Oqa-avpovs, some
So Bengel, and after him Meyer. Against ancient copies seem to have read infipas
this is <{>aivop,EVov, ver. 7, which implies = saccules, which Grotius, with proba-
continuous visibility. The clause Sv bility, regards as an interpretative gloss
elSov, etc., is introduced for the purpose that had found its way into the text, vide
of identification. It was their celestial Epiphanius Adi'. Haa: Alogi., c. 8), and
guide appearing again. ttpor^yiv it : bring forth gold, frankincense and myrrh,
kept going before them (imperfect) all the two latter being aromatic gums dis-
the way till, arriving at Bethlehem, it tilled from trees. XiPavov: in classic —
took up its position (lo-Taflr]) right over Greek, the tree, in later iSreek and
the spot where the child was. The star N. T., the gum, rh 6u(ii<opevov =
seemed to go before them by an optical XiPavwTos, vide Phryn. ed. Lobeck, p.
illusion (Weiss-Meyer) it really, in the
; 187. The gifts were of three kinds, hence
view of the evangelist, went before and the inference that the Magi were three in
stopped over the house (De Wette, who, of number. That they were kings was de-
course, regards this as impossible in fact). duced from texts in Psalms and Prophe-
Ver. 10, iSdvTes 8^ . . x^^pdv (itYaXirjv
. cies {e.g.. Psalm Ixxii. 10, Isaiah Ix. 3),
a4)d8pa: seeing the star standing over predicting that kings would come doing
the sacred spot, they were overjoyed. homage and bringing gifts to Messiah.
Their quest was at an end they had ; The legend of the three kings dates as far
at last reached the goal of their long back as Origen, and is beautiful but base-
journey. (r4>dSpa, a favourite word of less. It grew with time by-and-by the ;
our evangelist, and here very appropriate kings were furnished with names. The
after |Ae7aXif)v to express exuberant glad- legendary spirit loves definiteness. The
ness, ecstatic delight. On the convoy of gifts would be products of the givers'
the star, Fritzsche remarks : •' Fuit certe country, or in high esteem and costly
stellae pompa tam gravi tempore digna ". there. Hence the inference drawn by
Some connect the seeing of the star in some that the Magi were from Arabia.
ver. 10 with the beginning of the journey Thus Grotius " Myrrha nonnisi in
:
from Jerusalem to Bethlehem. They re- Arabia nascitur, nee thus nisi apud
joiced, says Euthy. Zig. ws evpdvT€S tov Jabaeos Arabum portionem sed et auri- :
a.'4'€ij8€<rTaTOv oS'tj'ydv iera est felix Arabia ". Gold and incense
74 KA lA MATOAION
traiSio*' ficTci Mapiag ttjs )jir)Tp6s auroO, Kal hcuouks iijJoacKoi'Kjaak'
t C/. vi. ig- aurw, Ktti dôiâ^res toOs Oijaaopouc aujlhv 'iTpoa)]t'eYKai' aurw
ai. Lk.
xii. 33. Sipa, xpuo'oc Kal "Xiâcoi' Kal " afxupvav. 12. Kal xP^l/Ji'ttTurOeVTts
Heb. xi.
36 { = co>i- Kar oj'ap jatj " di'aK(ip.v|/ai irp&s 'HpciSrii', 81' aXXtjs 680G * dfcxupiivaw
tenium).
u Rev. xviii. CIS T!)»' xwpaw auTa>»'.
'3-
V John xix. 13. Avax(iipr]advT<,iy Se aoTW*', i8ou, ayyeXos Kupiou <|)ai»'eTai
wlic. X. 6. Kar ok'ap^ tw 'iwai]^), X^yojk', "'EyepSels iraptiXaPe to TraiSiov Kai

Acts xviii.
31. Heb. n)v piYjT^pa auTOu, Kal (Jjeuye els AtyuTTTOc, Kal ia9i inii e«s fi^
xi. 15-
Z W. 14, 22 ;
eiirw aoi • p.(fXX£i ydp 'HpwSi^s ^*iT€r»' to iraiSiov, too dTToXôrai
iv. is; ix.
24; xii. 15.
auTo. 14. O 8e eyepOelg irapeXajSe to TratSiok Kal tt)»' jj.r|Tc'pa
al.
aoToG I'UKTOS, Kal di'exojp^^CTek els AiyuTTTOk, 15. Kal i\v ckel e'ws
' 15 has KCT ovap epcvr) as in i. 20 (VV.IL margin).
(XiPavog) r.re rientioned in Isaip.h !\. 6 from Bethlehem to the east.

for travellers
among the <;irts to be brought to Israel Apart from the question of fact, such a
in the good time coming. The fathers thought does not seem to be in the minti
delighted in assij;i;ing to these gifts of the of the evangelist. Me is thinking, not of
Magi mj'stic meanings gold as to a : the shortest road, but of avoiding Herod
king, incense as to God, myrrh as to — dvex.ioptio-av, they withd-'ew not only
one destined to die ((is (ieXXovn ytvcra- homewards, but away from Herod's
<r6ai Oavdrov). Grotius struck into a neighbourhood. A word of frequent
new hne gold = works of mercy incense
: ; occurrence in our Gospel, four times in
= prayer myrrh = purity to the dis-
; — this chapter (vv. 13, 14, 22).
gust of Fritzsche, who thought such Vv. 13-23. Flight to Egypt, massacre in
mystic interpretations beneath so great Bethlehrm, return to Nazareth. These
a scholar. three stories have one aim. They indi-
Ver. 12. Their pious errand fulfiUed, the cate the omens which appear in begin-
Magi, warned to keep out of Herod's way, nings -ow/wa principiis inesse solent
return home by another road. XPIH--'-''''-'''" — (Ovid). The fortunes of Christianity
9tVT£s points to divine guidance given in foreshadowed in the experiences of the
a dream (Kar fivap) rcsponso accepto, ; holy child welcomed by Gentiles, evil
:
Vulg. The passive, in the sense of a entreated by Jews. " The real contents
divine oracle given, is found chiefly "
of these sections embody an ideal aim
in N. T. (Fritzsche after Casaubon). (Schanz).
Was the oracle given in answer to a Vv. 13-15. Flight to Egypt. Ver. 13.
prayer for guidance ? Opinions differ. (}>aiv«Tai assuming that this is the cor-
:
It may be as.sumed here, as in tlie case of rect reading, the flight to Egypt is
Joseph (i. 20), that the Magi had anxious represented as following close on the
thoughts corresponding to the divine departure of the Magi the historic ;
communication. Doubts had arisen in present, vividly introducing one scene

their minds about Herod's intentions. after another. A subjective state of
They had, doubtless, heard something of anxiety is here also to be presumed.
his history and character, and his man- Whence arising we can only conjecture.
ner on reflection may have appeared Did the Magi give a hint, mentioning
suspicious. skilful dissembler, yet notA Herod's name in a significant manner ?
quite successful in concealing liis hidden Be that as it may, Joseph also gets the
purpose even from these guileless men. necessary direction. 'EyepBtls
—cis . . .
Hence a sense of need of guidance, if not AiyviTTOV Egypt near, friendly, and
: —
a formal petition for it, may be taken for the refuge of Israel's ancestors in days
granted. Divine guidance comes only to of old, if also their house of bondage.—
prepared hearts. The dream reflects the irapdXo.pe, take with a view to taking
antecedent state of mind.— [it) dva.Ka.|xi|/ai, care of {cf. John i. 11, "His own re-
not to turn back on their step.s towards ceived Him not," irape'Xa ôv) benigne, ;
Jerus. and Herod. Fritzsche praises the Ftitzsc'ne-iws croi: either gene-
. . .
felicity of this v/ord as implying that rally, till I give thee further orders
to go by Jerusalem was a roundabout (Fritzsche) or till I tell thee to return
;
— : :
12 — 17. EYArrEAION 75
TT]s ^Tf.XeuTi']? 'HpciSou • IVa TrXT|pw0r] to pr\Qkv uiro toC ^ Kupiou y here only
in N. T.
Sid Tou TTpo:})i]Tou, XeYoiTos, " 'E| AtyuirTou eKaXewa tov uio»' |aou.' Sept.
(Gen.
1 6. Tore 'HpoiSirjs, iSwi' on * ei'€irai)(0T] iiiro tQ)v \idy(i)v, * e0up.oi0T] xxvii. 2)
Xiai', Kol diTOCTTeiXas *"

dceiXe irdi'Tas tous TraiSas tous e** BT^GXeep, fornix
z Ch. XX. ig;
Kal ec traai TOis ' opiois auTTJs, diro **
Sierous Kal narwrepw, Kara xxvii. 41,
parall.
Toi' xpoi'o*' o'' T|Kpi|3a>cre Trapd toji' p.dYWf. 17. Tore CTrXifjpojGr] to a here only
in N. T.
Gen. XXX. 2. b Lk. xxii. 2 ; xxiii. 32 (Acts often). c Ch. iv. 13 ; viii. 34 ; xv. 22 ; xix. I. d here
only. C/. Acts xxiv. 27.
1 t^BCD, etc., omit tov.
(Meyer, Schanz) sense the same

; the ; Bethlehem, Herod was enraged as one
time of such new direction is left vague who had been befooled (IveiraixÔi]). Mad-
(fiv with sub.). —
[le'XXei -ydp gives reason
of the command. tov airoX«'(rai avTo
: dened with anger, he resolves on more
truculent measures than he at first in-
Herod's first purpose was to kill Mary's tended kill all of a certain age to make
:
child alone. He afterwards killed many —

sure of the one such is his savage order
to make sure of the one. The genitive to his obsequious hirelings. Incredible ?
of the infinitive to express purpose Anything is credible of the man who
belongs to comparatively late Greek. murdered his own wife and sons. This
It occurs constantly in the Sept. and deed shocks Christians but it was a ;
in N. T. —
Ver. 14. 6 8^ iytpQels: Joseph small affair in Herod's career, and in
promptly executes the command, vvktos, contemporary history. ev Bt]9. Kal Iv —
before the day, indicating alarm as well •ffdori Tois optots avTTjs, in Bethlehem, and
as obedience. The words of the com- around in the neighbourhood, to make

mand in ver. 13 are repeated by the quite sure. —
dirb Sierovs Kal KaTWTe'pw
evangelist in ver. 14 to emphasise the the meaning is clear— all children from
obedient spirit of Joseph. Ver. 15. Kal — an hour to two years old. But Sierovs
^v eK€i, etc. the stay in Egypt cannot
: may be taken either as masculine, agree-
have been long, only a few months, ing with irai86s understood = from a two-
probably, before the death of Herod year-old child, or as a neuter adjective
—
(Nosgen). I'va irXT^pwGTJ another pro- : used as a noun = from the age of two
phetic reference, this time proceeding years, a bimatu as in Vulg. There are
directly from the evangelist Hosea xi. ; good authorities on both sides. For a
I, given after the Hebrew, not the Sept., similar phrase, vide i Chron. xxvii. 23, o-rrJ)
The oracle clKoo-aeToOs. Herod made his net wide

which for '']33, has re'icva a-uroii.
enough ; two years ensured an ample
states a historical fact, and can therefore margin. — KaTo.
t. x- lAd^wv. Euthy. • • •
only be a typical prophecy. The event Zig. insists that these words must be con-
in the life of the infant Jesus may seem nected, not with SieTOus, but with KttTw-
an insignificant fulfilment. Not so did T€p(i>, putting a comma after the former
it appear to the evangelist. For him all word, and not after the latter. If, he
events in the life of the Christ possessed argues, Herod had definitely ascertained
transcendent significance. Was it an from the Magi that the child must be
event at all ? criticism asks. Did the two years old, he would not have killed
fact suggest the prophetic reference, or those younger. They made Mary's child
did the prophecy create the fact ? In younger Herod kept their time and
;
reply, be it said that the narratives in added a margin irXaTo? ?T«pov avT^s :
this chapter of the Infancy all hang irpoo-e'GriKC. It does not seem to matter
together. If any one of them occurred, very much. Herod would not be very
all might occur. The main question is, scrupulous. He was likely to add a
is Herod's solicitude credible ? If so, margin in either case below if they ;
then the caution of the Magi, the flight made the age two years, above if they
to Egypt, the massacre at Bethlehem, made it less. Ver. 18 —still another pro- :
the return at the tyrant's death to phetic reference, Jerem. xxxi. 15, freely
Nazareth, are all equally credible. reproduced from the Sept. pathetic and ;
Vv. 16-18. The massacre. ToTt; poetic certainly, if the relevance be not
ominous then. When he was certain conspicuously apparent. The evangelist
that the Magi were not going to come introduces the prophetic passage in this
back to report what they had found at case, not with iva, but with totc (ver. 17),
—
76 KATA MAT0AION II.
pT]0e>' jStto ^ 'kpeîou tou iTpo4>i']Tou, Xe'yoi'TOS, 1 8. " îjivf] iv Pap.a
c Cfa. xili. T|Koua9T], 6pT]t'os Kai^ * KXauGfAos Kal '68upfj.os TToXus, 'PaxT|X
4J. 50, al. . , ^ , , „ > > xfl \ a \ a- " »
fa Cor. vii. * KXaiouaa xa rcKV'a auTT]s '
tai ouk Titfe/vt" TrapaK\r)WT]»'ai., on ouk
g with ace. ciCTi." 19. TcXtu-nâarros 8« tou 'HpoiSou, i8ou, ayycXos Kupiou
here only.
Kax
>« ,
ok'ap <pai>'eTai *
r a/^>i\i>*>'
tw €y AiyuiTTU),
IwcttjcJ) 20. Ktyuiv,
\' a >f- a ^
bYcpt'Ci'S
iT-apaXa^c to iraiSioc Kal tt)*' fjLir)T£'pa aoTou, Kal -iropcuou cis y^y
h Rom. xi. 3. 'iCTpaViX •

TcOkrJKao-i y^^P o^ ' ^r]ToOrrcs ttji' <|/oxV tou TratSiou."
i Rev. V. 10 2 I . 'O 8c eyepOels TrapeXape to iraiSioi' Kal ty]v \ir\ripa auxou, Kal
and geno! TJXfleJ' * CIS YH*' Ifpîl^- 22. dKOUffttS 8c oTi 'Ap)(€'Xaos 'Pao-iXeuei
1 8ia in i>5BCD ; viro not ace. to style of Evang. (Weiss in Meyer).

- Opiivos Kttt cm. ^BZ ;
probably introduced to correspond with Sept.
* Ti0e\Ti<r£ in DZ.
'*
4>aivcTai. Kar ovap, ^BDZ.
» ei<rTiXe«v in ^BC.
suggesting a fulfilment not regarded as of an angel to inform Joseph of the fact
exclusive. The words, even in their But his anxieties would not therefore be
original place, are highly imaginative. at an end. Who was to succeed Herod ?
The scene of Rachel weeping for her Might he not be another of the same
children one of several tableaux, which
is type ? Might disorder and confusion
passed before the prophet's eye in a not arise ? Would it be safe or wise to
vision, in a dieam which, on awaking, return to Palestine ? Guidance was
he felt to be sweet. It was poetry to again needed, desired, and obtained.
begin with, and it is poetry here. Rachel — ISoii ayyeXos . . Xe-ywv the guid- . :
again weeps over her children hers, ; ance is given once more in a dream
because she was buried there, the pro- (Kar' ivap). The anxious thoughts of
phet's Ramah, near Gibeah, north of the daytime are reflected in the dream
Jerusalem, standing for Bethlehem as far by night, and the angelic message comes
to the south. The prophetic passage to put an end to uncertainty. ver. 20. —
did not create the massacre the tradition ; 'EycpOels • 'lerpaT)X:
. . it is expressed in
of the massacre recalled to mind the the same terms as those of the message
prophecy, and led to its being quoted, directing flight to Egypt, except of
though of doubtful appositeness in a strict course that the land is different, and
sense. Jacob's beloved wife seems to the order not /lee but return. "Arise,
have occupied an imaginative place also take the child and His mother." The
in Rabbinical literature. Wiinsche quotes words were as a refrain in the life of
this from the Midrasch : " Why did Jacob Joseph in those critical months. tcGvtj-
bury Rachel on the way to Ephratah or Kao-i yap in this general manner is the
;
Bethlehem ? (Gen. xxxv. 16). Because death of Herod referred to, as if in

he foresaw that the exiles would at some studious avoidance of the dreaded name.
future time pass that way, and he buried They are dead. The plural here (oi
her there that she might pray for them " £t)TovvT€s), as often, expresses a general
(Beitrdge, p. 11). Rachel was to the idea, a class, though only a single person
Hebrew fancy a mother for Israel in all is meant (vide Winer, § 27, 2, and
time, sympathetic in all her children's Exodus iv. 19). But the manner of ex-
misfortunes. pression may indicate a desire to dissi-
Vv. 19.21. jfoseph's return. TcXcvr- pate completely Joseph's apprehensions.
•joravTos Si T. 'Hp: Herod died in 750 There is nothing, no person to fear go : !
u.c. in his 70th year, at Jericho, of a Ver. 21. 6 il cyepOcls . 'lo-paiiX: . .
horrible loathsome disease, rotten in prompt obedience follows, bat vvktos

body as in soul, altogether an unwhole- (ver. 14) is omitted this time. Joseph
some man {vide Joseph, Bell, i. 33, may wait till day the matter is not ;
1-5 Antiq., xvii. 6, 5

; Euseb., H. E., i. ; so urgent. Then the word was <{>c€Ye.
6, 8). The news of his death would fly It was a flight for life, every hour or
swiftly, and would not take long to minute important.
reach Egypt. There would be no need Vv. 22-23. Settlement in Nazareth in
— .
l8 22. EYArrEAION 77
eirl^ TTJs 'louSaiag arrl 'HpwSou tou Traxpos auTou,^ e<f)o|3i]dT) '
ckci j for ^xtiat
, ^fl^
aTreAoeiK*
0^«^
xpi1H''^T"'''^''S oe ftotT
'» ' '
ocap, acex^prjaec 6i$ ra
.^k' |i.epT]
~
tt)s
Ch. xvil. 20.
Johnxi.8;
xviii. 3.
k Ch. XV. 21 ; xvi. 13. Mk. viii. lo.
1 Omit eirt ^B and several cursives. With eiri the usual construction ; therefore
its omission here probably correct.
^ ^BC place HpwSov after t. irar. a\n-ov.
Galilee. Joseph returns with mother have expected. The narrative of the
and child to Israel, but not to Judaea first Gospel appears to be constructed on
and Bethlehem. aKovo-as — 'HpcoSov: . . . the assumption that Nazareth was not
Archelaos reigns in his father's stead. the original home of the holy family,
A man of kindred nature, suspicious, and to represent a tradition for which
truculent (Joseph., Ant., 17, 11, 2), to be Nazareth was the adopted home, Beth-
feared and avoided by such as had cause lehem being the original. " The evan-
to fear his father. —
(3ao-iX.£vei, reigns, not
in the strict sense of the word. He
gelist did not know that Nazareth
was the original seat of the family."
exercised the authority of an ethnarch, Weiss, Matt, cvang. p. 98.
with promise of a royal title if he con- Ver. 23. KaT<>)Ki]ar€v. KaroiKeiv in
ducted himself so as to deserve it. In
Sept. used regularly for ^tlj'^
is in the
fact he earned banishment. At Herod's
death the Roman emperor divided his sense of to dwell, and with Iv in Luke and
kingdom into four parts, of which he Acts (Luke xiii. 4 Acts i. 20, etc.) in the
;
gave two to Archelaus, embracing same sense. Here with eU it seems to

Judaea, Idumaea and Samaria the other ; mean going to settle in, adopting as a
two parts were assigned to Antipas and home, the district of GaUlee, the parti-
Philip, also sons of Herod to Antipas, : cular town called Nazareth. el? iroXiv is —
Galilee and Peraea to Philip, Batanea,
; to be taken along with KaW. not with
Trachonitis and Auranitis. They bore IXdbiv. Arrived in Galilee he transferred
the title of Tetrarch, ruler of a fourth his family to Nazareth, as afterwards Jesus
part (Joseph., Ant., 17, 11, 4). €<{)oPi]9tj migrated to Capernaum to carry on there
fKel dTr€\6eiv. It is implied that to His ministry (iv. 13, where the same form
settle in Judaea was the natural course to of expression recurs). —
NaâpeT, a town
follow, and that it would have beer, in lower Galilee, in the tribe of Zebulon,
followed but for a special reason. nowhere mentioned in O. T. or Josephus.
Schanz, taking a hint from Augustine, — Sirtos jtXtjpuStj, etc. a £nal prophetic
:
suggests that Joseph wished to settle in reference winding up the h^tory of the
Jerusalem, deeming that city the most infancy, ottms not iva, as usual, but with
suitable home for the Messiah, but that much the same meaning. It does not
God judged the despised Galilee a better necessarily imply that a prophetic oracle
training school for the future Saviour of consciously influenced Joseph in making
publicans, sinners and Pagans. This his choice, but only that the evangelist
hypothesis goes on the assumption that saw in that choice a fulfilment of pro-
the original seat of the family was phecy. But what prophecy ? The reference
—
Nazareth. tKet late Greek for eKcitrE.
: is vague, not to any particular prophet,
In later Greek authors the distinction but to the prophets in general. In no
between trol irov, 01 ov, oiroi ottov, one place can any such statement be
€K€i and cK€i<r£ practically disappeared. found. Some have suggested that it
Rutherford's New
Phrynichus, p. 114. occurred in some prophetic book or
Vide for another instance, Luke xxi. 2. oracle no longer extant. " Don't ask,"
Others explain the substitution as a case says Euthy. Zig., " in what prophets ;
of attraction common in adverbs of you will not find many prophetic books
:
place. The idea of remaining is in the were lost " (after Chrys.).
Olearius, in
mind = He feared to go thither to abide an elaborate note, while not adopting,
there. Vide Lobeck's Phryn., p. 44, and states with evident sympathy this view
Fritzsche. —
xP'nF'''''''"''*'^*''^
ttjs FaXtXaias:
again oracular counsel given in a dream,
as held by others. Jerome, following
the Jewish scholars (eruditi Hebraeorum)
implying again mental perplexity and of his time, believed the reference to be
need of guidance. Going to Galilee, mainly to Isaiah xi., where mention is
Judaea being out of the question, was made of a branch (n!^j) that shall
not a matter of course, as we should
78 KATA MATGAION 11.23
I with f ;?. FaXiXatas, 23. Kal tXGdjc '

KarwKijaei/ €is TroXif XeyojAet'r,!' Najâpe'r'
Acts vii ., oTTots irXiipajflt] TO pT]0ek' 8id Tuv rrpo(j)i]TWK, "Oti Nal^wpaios kXi]0i']-
aerai.
' This spelling is found in ^BDL and adopted by W. FI. Naâpce in CZ. OiIk
forms occur.
spring out of Jesse's root. This view is —

prophecies the star of Jacob, princes
accepted by most modern scholars, bringing gifts, Rachel weeping for her
Catholic and Protestant, the name oi" the children, etc. The last of the pro-
town being viewed as a derivative from phetic references would never have
the Hebrew word (a feminine form). The occurred to any one, whether the evan-
epithet Noûpaios will tlius mean " the : gelist or any other unknown source of
man of Nazareth, the town of the off- the tradition, unless there had been a
shoot ". De Wette says " In the spirit of : fact going before, the settlement in
the exegetical mysticism of the time, and Nazareth. But given the fact, there
applying what the Jews called Midrasch, was a strong desire to find some allusion
deeper investigation, the word is used in to it in the O. T. Faith was easily
a double sense in allusion at once to satisfied the faintest allusion or hint
;
sprout, and to the would do. That was in this case, and
"^2^j Isaiah xi. i,
presu'~âbly in most cases of the kind,
name of Nazareth ". There may be the problem with which the Christian
something in the suggestion
that the mind in the Apostolic age was occupied ;
reference is to Judges xiii. 7 on Kat^p- : not creating history, but discovering in

oiov OeoO '4cnai, and the idea one living : evangelic facts even the most minute,
apart in a secluded town. (So Furrer prophetic fulfilments. The evangelist's
in Die BedcuUing der bibl. Geographie idea of fulfilment may provoke a smile,
Jiir d. bib. Excgcse, p. 15.) but it might also awaken a feeling of
This final prophetic reference in the thankfulness in view of what has been
history of the infancy is the weakest link stated. It is with the prophetic re-
in the chain. It is wasted effort to try ferences in the Gospels as with songs
to show its value in the prophetic argu- without words. The composer has a
ment. Instead of doing this, apologists certain scene or state of mind in his
would act more wisely by frankly recog- view, and writes under its inspiration.
nising the weakness, and drawing from But you are not in his secret, and cannot
it an argument in favour of historicity. tell when you hear the music what it
This may very legitimately be done. Of means. But let the key be given, anj
all the incidents mentioned in this immediately you find new, meaning in
chapter, the settlement in Nazareth is the music. The prophecies are the
the only one we have other means of music ;the key is the history. Given
verifying. Whether it was the original the prophecies alone and you could with
or the adopted home of Jesus may be difficulty imagine the history given the;
doubtful, but from many references in history you can easily understand how
the Gospels we know that it was His religious fancy might discover corres-
home from childhood till manhood. In pondingprophecies. That the prophecies,
this case, therefore, we certainly know once suggested, might react on the facts
that the historic fact suggested the and lead to legendary modifications is of
prophetic reference, instead of the pro- course not to be denied.
phecy creating the history. And the Chapter III. The Ministry of
very weakness of the prophetic reference THE Baptist, and the Baptism of
in this instance raises a presumption Jesus. This chapter and part of the
that that was the nature of the connec- next, containing the narrative of the
tion between prophecy and history temptation (iv. i-ii), form the prelude to
throughout. It is a caveat against the the public ministry of Jesus. John, of
critical theory that in the second chapter whom we have not heard before, appears
of Matthew we have an imaginary his- as consecrating Jesus to His Messianic
tory of the infancy of Jesus, compiled to calling by baptism, and firom the baptism
meet a craving for knowledge on the Jesus passes to the scene of moral trial.
subject, and adapted to the requirements In what year of Christ's life these events
of faith, the rudiments of the story happened is not indicated. The new
consisting of a collection of Mes.''ianic narrative begins with the vague phrase,
I
— — —
III. i_3. EYArrEAION 79

III. I. '^'Ei' Se Tais pfjiepais 'êxetVats '' TrapaviVerai 'Iojciki'Tis oiiC/.Ex.il
Q ' c ' , - , , - >. c ' ^ . ^ / "•-3- Is-
paiTTicrTTjs, KTjpuo-acjjc ec tt) epr)p,oj tt]s loubaias, 2. Kai ^
Xevwi', xxxviii. i.
u - \ ' b C/. Heb.
ij d " y ' ^ n ' - , - »
Merai'oeiTe •
Y*P
t^yY'-'*^ T paaiAeia tojc oupa^'w^'. 3. Outos 't- "
for
i
.'olute use.
••«...
passim in Mt. Mk. & Lk.
c
A -r .
m ref.
. ..
to the
...
kingdom of God. C/. Ex. xxxH.
same ab-
5. d Cf,
iyyiôixev, Heb. vii. 19, and eyyuo?, ver. 22 ( = one who keeps us near to God).
' Kai omitted in jf^B and Egypt, verss.
" in those days ". But it is obvious to sources, e.g., use of a source in
Its
from the contents that Jesus has now which more was told about John, or
reached manhood His thoughts and ; anticipation of Mark i. 9, where the
experiences are those of mature years. phrase is used in reference to Christ's
From childhood to manhood is an ab- coming to be baptised. Probably the
solute blank in our Gospel. The evange- best course is to take it as referring back
list gives a genesis of Christ's body, but from the apostolic age to the great
no genesis of His mind. As we see it creative epoch of the evangelic history =
in the sequel, it is a miracle of wisdom. " In those memorable years to which we
It too, doubtless, had its genesis and look back with wistful reverent gaze ".
history, but they are not given or even irapaYiveToi 6 I. John appears on the :
hinted at. Christ is ushered on the —

stage of history historical present, used
scene an unexplained prodigy. One " to give a more animated statement of
would like to know how He reached this past events" (Goodwin's Syntax, p. n),
unprecedented height of wisdom and John 6 PoTTTiaTiiis, well known by this
grace (Luke ii. 52). The only pos°'ble and referred to under that de-
epithet,
source of knowledge is reasoning back signation by Josephus (Antiq., xviii. 5, 2,
from the outcome in the full-grown man. on which vide Schiirer Jewish History, ;
Jesus greiv. and the final result may div. i., vol. ii., p. 23). Its currency
reveal in part the means and process of naturally suggests that John's baptism
growth. The anti-Pharisaic spirit and was partly or wholly an originality, not
clean-cut descriptions of Pharisaic ways to be confounded with proselyte baptism,
imply antecedent study, perhaps in which perhaps did not even exist at that
Rabbinical schools. The parables may time. —
KTjpvao-uv, preachiiiif, as well as
not have been so extempore as Ciey baptising, heralding the approach of the
seem, but may be the ripe fruit of Kingdom of Heaven, standing especially
long brooding thought, things new and in N. T. for proclam.ation of the good
yet old. news of God, distinct from SiSao-Kuv (iv.
Vv. 1-6. yohn the Baptist appears 23) a solemn word for a momentous
:
(Mark i. 1-6, Luke iii. 1-6). Ver. i. matter. iv ttj ipr\\>.io t. 'iovSaia; scene :
ev 8^ Tais 'îjiepai,; EK£ivai; the time : of the ministry, the pasture lands lying
when most vaguely indicated. Luke's between the central range of hills and
narrative here (iii. i) presents a great the Jordan and the Dead Sea, not all
contrast, as if with conscious intent to belonging to Judaea, but of the same
supply a want. John's ministry is there character; suitable scene for such a
dated with reference to the genera, ministry.
history of the world, and Christ's age at Ver. 2. X^yuiv introduces the burden
His baptism is given. Luke's method is of his preaching. (xeTavoeiTe, —
Repent.
more satisfactory in a historical point ot That was John's great word. Jesus
view, but Matthew's manner of narra- used it also when He began to preach,
tion is dramatically effective. He passes but His distinctive watchword was
abruptly to the new theme, -nd leaves Believe. The two watchwords point to
you to guess the length of the interval. different conceptions of the kingdom.
A similarly indefinite phrase occurs in John's kingdom was an object of awful
the story of Moses (Ex. ii. 11). There dread, Jesus' of glad welcome. The
has been much discussion as to what message of the one was legal, of the other
period of time the evangelist had in evangelic. Change of mind John deemed
view. Some say none, except that of very necessary as a preparation for
the events to be related. " In those Messiah's ad\ent. tj (3acri\Eia tuv ov-
days," means simply, "in the days pavuv, the Kingdom of Heaven. This
when the following events ha/pened " (so title is peculiar to Matthew. In the
Euthy. Zig.). Others suggest explana- other Gospels it is called the Kingdom
tions based on the relation of our Gospel of God. Not used either by John or by
— —
8o KATA MA'iyAlON III.
c Is. xl. 3. vap earif 6 mi6els utto ^ 'Ho-aioo too irpoAiiTou,

t \iyovTO^,
j> "•4'wi'ti
f here ami _ ^
i 1 1 > i
in par.iU. Poii'Tos CK TT) eprûu), '

'ETOiuaaaxc ttik 686>' Kupi'ou •
euOeias iroieiTe
Id sense ~ »
\ t 'o > »i
of a worn xas Tpipous auTou. 4. AoTos 8e 6 '\u)dvvr\s eive to •li'Suu.a
path
^«).
(Tpi- ,„,,
auTou OTTO
_
rpixwf KajXTjXou, Kai
,. x/c.ûfT]i' oepp.axicTj*'
' \
irepi ttik 6a<^\jv
f Ch. xxii.
;i, xxvm. auTou
,, •
,„,
r) oe rpotpir]
,^,oh,dKpibes
aurou ^ /c
Kai
V rvi-
ueXi
t|I' aYpiof.
3 ; cloth-
ing generally in Mt. vi. 23, aS. h Mk. i. 6. Rev. ix. 3, 7. i Mk. i. 6. Jude 13 (fierce).
* viro here as in ii. 17, instead of 8ia in ^BCD.

' (iivTOv after tiv in ^BCD. The T. R. is suspiciously smooth.
Jesus, says Weiss, but to be ascribed to skins worn by some of God's saints, but
the evangelist. There does not seem to not of camel skins. Fritzsche takes
be any urgent reason for this judgment. the opposite view, and Grotius. Euthy.,
In Daniel ii. 44 the kingdom is spoken following Chrysostom, says: "Do not
of as to be set up by "the God of ask who wove his garment, or whence
heaven," and in the Judaistic period he got his girdle for more wonderful is ;
previous to the Christian era, when a it that he should live from childhood to
transcendent conception of God began manhood in so inhospitable a climate".

to prevail, the use of heaven as a syno- John took his fashion in dress from
nym for God came in. Custom might Elijah, described {2 Kings i. 8) as " an
cause it to be employed, even by those hairy man, and girt with a girdle of
who did not sympathise with the con- leather about his loins". It need not
ception of God as transcendent, outside be doubted that the investment is histori-
and far off from the world {vide note in cal, not a legendary creation, due to the
H. C, p. 55)-, opinion that John was Elijah redivivus.
Ver. 3. ovItos yip Itmv, etc. : the The imitation in dress dees not imply a
svangelist here speaks. He finds in John desire to pass for Elijah, but expresses
the man of prophecy who proclaims in the similarity of mood. ti rpo^r] : his — -fj
desert the near advent of Jehovah coming diet as poor as his clothing was
to deliver His people. He quotes Isaiah —
mean. aKpiSes the last of four kinds of:
only. Mark (i. 2) quotes Malachi also, edible locusts named in Le.'. xi. 22
identifying John, not only with the vaIcc (Sept.), still it seems used by the poor
in the desert, but with Elijah. Isaiah's in the east ; legs and wings stripped off,
herald is not merely a type of John in and the remainder boiled or roasted.
the view of the evangelist the two are ; "The Beduins of Arabia and of East
identical. The quotation follows the Jordan land eat many locusts, roasted,
Sept., except that for tov 0£oO -qfiuv is boiled or baked in cakes. In Arabia
substituted a\iTov. Note where Matthew they are sold in the market. They
stops. Luke, the universalist, goes on to taste not badly" (Benzinger, Hehraische
the end of the oracle. The mode of Archciologie). Euthy. reports to the
introducing the prophetic citation is same effect as to his own time: many
peculiar. " This is he," not " that it eat it in those parts TtTaptxfvp.evov
might be fulfilled ". Weiss (Meyer) (pickled). Not pleasant food, palatable
thinks this an indication that the passage only to keen hunger. If we may trust
is taken from " the apostolic source ". Epiphanius, the Ebionites, in their aver-
Ver, 4. avTos 8^ 6 M. The story sion to animal food, grudged the Baptist
returns to the historical person, John, even that poor diet, and restricted him
and identifies him with the herald of to cakes made with honey (eYKptSas Iv
prophecy. " This same John." Then (jieXiTt), or to honey alone. Vide Nichol-
follows a description of his way of life son's Gospel according to the Hebrews, p.
his clothing and his food, the details con- 34, and the notes there also Suicer's ;
veying a life-like picture of the manner Thesaurus, sub. v. ciKpis. fJie'Xi aypiov:
of the man his habits congruous to his opinion is divided betv.een bee honey
:
—
vocation. to evSvfj.a oirb rpix"'' Ka(ii]- and tree honey, i.e., honey made by wild
Xow his characteristic (aiirov) piece of bees in trees or holes in the rocks, or a
:
clothing was a rough rude garment woven liquid exuding from palms and fig trees.
out of camel's hair, not as some have (On this also consult Nicholson, Gospel
thought, a camel's skin We
read in of Hebrews, p. 35.) Both were used as
Heb. xi. 37, of sheep exins and goat food, but our decision should incline to
I
—
EYAOilAION 8l
5. T<5Te e|eTropcueTO irpos auToi' 'icpoffoXojio Kal irao'a il^ 'louSaiaj Gen. xiii.
Kal irdaa i^ îrcptxwpos toG 'lopStii'ou • 6. teal cPairTtôvTO ^ iv j(o phrase).
'lopSdfT) ^ UTT* auToO, ^ eôixoXoYOup-cfoi rds d|i,apTias auTuty. 7. 35. Mk.
'iSwf 8e TToWous Twj' <l>aptCTaiwi/ Kal laSSouKaiwt' ipyoîivou^ em to k here and

in Mk.
Jd-rm(ru,a auTou," ctirci' au.ois, Tcv'viip.aTa exio''<^»'> tis uireocigei/ = to C(
tO con-
fess sir
sin.
Similar sense in Acts xix. 18. James . i6. 1 Cb. xii. 34 ; xxiii. 33. Lk. iii. 7. m Lk. iii. 7 (same
const, and sense).
1 Some copies (C 33) have iravrts after ePairr.
* J«5BCA al. have iroTapica after lop. which the scribes may have omitted as
superfluous.
' avTOV omitted in jf^B and by Origen.
vegetable honey, on the simple ground lem. The iraora in the other two clauses
that it was the poorer food. Bee honey is of course an exaggeration. It implies,
was a delicacy, and is associated with not that every human being went to the
milk in Scripture in descriptions of a Jordan, but that the movement was
fertile land. The vegetable product general. The evangelist expresses him-
would suit best John's taste and state. self just as we should do in a similar
" Habitatori solitudinis congruum est, case, ndg with the article means " the
non delicias ciborum, sed necessitatem whole,'' without, "every". Ver. 6. Kal —
humanae carnis explere." Jerome. ipaTrTiôvTO the imperfect again. They
;
Vv. 5-6. Effects of John's preaching. were baptised as they came. Iv Toi 'lop. —
Remarkable by his appearance, his mes- iroTap,(o. The word irorapol, omitted in
sage, and his moral intensity, John made T. R., by means to be retained. Dull
all
a great impression. They took him for prosaic scribes might deem it superfluous,
a prophet, and a prophet was a novelty as all men knew the Jordan was a river,
in those days. His message appealed to but there is a touch of nature in it which
the common Messianic hope, and pro- helps us to call up the scene. vnr' ovtoO, —
claimed fulfilment to be at hand. Tort, — by him, the one man. John would not
then, general note of time, frequent in want occupation, baptising such a crowd,
this Gospel €|eT7opev£To imperfect, de- one by one.^ — €ôp.oXoYovp.£voi:
confes-
noting continued action. The movement sion was involved the act of sub- in
of course was gradual. It began on mitting to baptism at the hands of one
a small scale and steadily grew till whose preaching had for its burden,
it reached colossal dimensions. Each Repent. But there was explicit confes-
evangelist, in his own way, bears sion, frank, full (4k intensifies), on the
witness to this. Luke speaks of part of guilt-burdened men and women
crowds (iii. 7), Mark and Matthew glad to get relief so. General or special
give graphic particulars, similar, but confession ? Probably both: now one,
in diverse order. "All Judaea and all now the other, according to idiosyncrasy
the Jerusalcmites," su}S Mark, "Jeru- and mood. Confession was not exacted
salem, Judaea and the Jordan country," as a conditio sine qua non of baptism,
Matthew. The historical order was but voluntary. The participle means,
probably the reverse of that in Matthew's while confessing ; not, provided they
narrative. First came those from the confessed. This confession of sins by
individuals was a new thing in Israel.
—
surrounding country people living near
the Jordan, on either side, in what is There was a collective confession on the
now called El-Ghor. Then the move- great day of atonement, and individual
ment extended in widening circles into confession in certain specified cases
Judaea. Finally it affected conservative, (Numb. v. 7), but no great spontaneous
disdainful Jerusalem, slow to be touched self-unburdenment of penitent souls
by new popular influences. 'UpocrdX-u-
— every man apart. It must have been a
p.a: the Greek form here as in ii. 3, and stirring sight.

generally in this Gospel. It is not said Vv. 7-10. Words of rebuke and warn-
all Jerusalem, as in Mark. The remarking to unwelcome vistors (Luke iii. 7-9).
Ver. 'I8wv Si, etc. : among those
able thing is that any came from that 7.
quarter. Standing first, and without the who visited the Jordan were some,
not a few, many indeed (ttoXXovs) of the
"all," the reference means even Jerusa-
6
— — —
82 KATA MATeAlON III.
n Cj. Is ijiiK 4 tiytiv' ttwo * TT]s (leWouCTKjs opYTJs ; 8. iroiiiaaTe axiv Kapirous
xlviii. ao.
Mk.xvi. 8. a§lOU9 ' TTJs |X€Ta»'oias • 9. ical fXTj ''86§Y]Te "Xeyen' ef âoTOis,
o for the
idea of " the comiug wrath," vidt Rom. ii. 5. I The**, i. 10. p Ch. vi. 7; xxvi. 53. q Ch. iz. 31.
Lk. iii. 8. C/. Ps. iv. 5 x. 6 xiv. i.
; ;
' Kapirov oîov in ^BCD and many other uncials. The reading in T. R. (found
in L) may have come in from Lk. iii. 8, where it is undisputed.
Pharisees and Sadducebs. The first aversion. Why vipers ? The ancient
mention of classes of whom the Gospels and mediaeval interpreters (Chrysos.,
have much to say, the former being the Aug., Theophy., Euthy.) had recourse in
legal precisians, 7'iiiiios! in religion, the explanation to the fable of the young
latter the men of affairs and of the viper eating its mother's womb. The
world, largely belonging to the sacer- term ought rather to be connected with
dotal class (consult Wellhausen, Die the following words about fleeing from
Pharisder und die Sadducder). Their the coming wrath. The serpents of all
presence at the scene of John's ministry sorts lurking in the fields flee when the
is credible. Drawn doubtless by mixed stubble is set on fire in harvest in pre-
motives, as persons of their type gene- paration for the winter sowing. The
rally are, moral simplicity not being in Baptist likens the Pharisees and Sad-
their line partly curious, partly fasci-
;
ducees to these serpents fleeing for their
nated, partly come to spy in an am- ; lives (Furrer in Zeitschrift fiir Missions-
biguous state of mind, neither decidedly kunde und Religionsivissenschaft, i8go).
in sympathy nor pronouncedly hostile. Professor G. A. Smith, Historical
In any case they cannot remain in- Geography of the Holy Land, p. 495,
different to a movement so deep and suggests the fires among the dry scrub,
widespread. So here they are coming ; in the higher stretches of the Jordan
to (lirl) John's baptism, not to be bap- valley, chasing before them the scorpions
tised, nor coming against, as some and vipers, as the basis of the metaphor.
(Olearius, e.g.) have thought, as if to put There is grim humour as well as wrath
the movement down, but coming to wit- in the similitude. The emphasis is not
ness the strange, novel phenomenon, and on vipers but on fleeing. But the felicity
form their impressions. John did not of the comparison lies in the fact that
make them welcome. His spirit was the epithet suits very well. It implies
troubled by presence.
their Simple, that the Pharisees and Sadducees are
sensitive, moral natures instinctively fleeing. They have caught slightly the
shrink from the presence of insincerity, infection of repentance yet John does ;
duplicity and craftiness. —

ISwv how did : not believe in its depth or permanence.
they come under his observation ? By Tis xiTTc'Seilev: there is surprise in the
their position in the crowd or on the question. Can it be possible that even
outskirts of it, and by their aspect ? How you have learned to fear the approaching
did he identify them as Pharisees and crisis ? Most unlikely scholars. i|)vyciv
Sadducees ? How did the hermit of the airo pregnant for " flee and escape
:
desert know there were such people ? from " (De Wette). The aorist points to
It was John's business to know all the possibility, going with verbs of hoping
moral characteristics of his time. These and promising in this sense (Winer,
were the matters in which he took § xliv. 7 c). The implied thought is
supreme interest, and he doubtless had that it is not possible = who encouraged
means of informing himself, and took you to expect deliverance ? The aorist
pains to do so. It may be assumed further signifies a momentary act : now
that he knew well about the Essenes or never. ttjs ^cX. ^p-yi);, the day
living in his neighbourhood, by the of wrath impending, preluding the
shores of the Dead Sea, somewhat after advent of the Kingdom. The idea of
his own' fashion, and about the other wrath was prominent in John's mind:
two classes, whose haunts were the the coming of the Kingdom an awful
great centres of population. There affair Messiah's work largely a work of
;
might be Essenes too in the crowd, judgment. But he rose above ordinary
though not singled out, the history other- Jewish ideas in this they conceived of :
wise having no occasion to mention the judgment as concerning the heathen

them. —Y€vvi]|i,aTa cxiSvwv sudden, : ir- peoples he thought of it as concerning
;
repressible outburst of intense moral the godless in Israel —Ver. 8. vovf^vaT*

:: — — )
8— II. EYArrEAION 83
riarepa €)(0|X£k t6»' 'A|3pad)i Xeyu y^P

•
"^^'j oti 8ui/aTai 6 ©eos ' ""^ "" ^
CK Twi' XiQwi' TOuTwi' cycipai TEKV'a Tw 'APpacifi.. 10. »i8t) 8e ^S-""'*^
Kal^ t] d|icT) irpos TTji' pijâi' Twf 8^v'8pu»' kcitoi •

itav ouv Zey^pov if*"'.'"'.
fiTj 'iroiouK KapTToc KaXoi' •cKKOTTTCTai Kttl CIS TTup PdWcTai. II. aneye.etc,
'Eyw pairri^w ufxas '^

iv uSari C19 (AeTacoiai' • 6 Sc oTriao) (aou tivoj,
fiev
ep)(6p,£>'os loxuporepos fAOU cotik, oiJ ouk elul ' iKaco; to. uTro8i](ji,aTa 24-
Lk. Hi. 16. iCor. XT. 9. a Cor. iii. j (=fit with inf.). a Cor. ii. 16 (irpdt n
^ K« omitted in ^BCDA and by most modern editors.
* PairTi{(i> vnos inverted in i^B i, 33.
ovv, etc. " If, then, ye are in earnest people generally. Vv. 7-12 are a very
about escape, produce fruit worthy of condensed summary of a preaching
repentance repentance means more
; ministry in which many weighty words
than confession and being baptised." were spoken (Luke iii. 18), these being
That remark might be applied to all selected as most representative and most
that came, but it contained an innuendo relevant to the purpose of the evangelist.
in reference to the Pharisees and Vv. 7-8 contain a word for the leaders of
Sadducees that they were insincere even the people w. 9-10 for the people at
;
now. Honest repentance carries amend- large; w. 11-12 a word to inquirers

ment along with it. Amendment is not about the Baptist's own relation to the
expected in this case because the repent- —
Messiah. Ver. 10. tjSrj 8i iq a$ivt| . . .
ance is disbelieved in. Kapirov, collec- — Kcirai judgment is at hand.

: The axe
tive, as in Gal. v. 22, fruit ; the reading has been placed (Kei)xat = perfect passive
in T. R. is probably borrowed from of ti6t|(i.i) at the root of the tree to lay it
Luke iii. 8. The singular is intrinsically low as hopelessly barren. This is the
word in addressing Pharisees
the better doom of every non-productive fruit tree.
who good actions, but were not
did «KicdirT€TOL the present tense, expressive
:
good. Yet John seems to have incul- not so much oi the usual practice
cated reformation in detail (Luke iii. (Fritzsche) as of the near inevitable
10-14). It was Jesus who proclaimed event. (jit] iroiovv Kapirov KaXov, in case
the inwardness ot true morality. Fruit it produce not (|xt] conditional) good
the figure suggests that conduct is the fruit, not merely fruit of some kind,
outcome of essential character. Any one degenerate, unpalatable. els Tfup pdX- —
can do (woi-qo-aTe, vide Gen. i. 11) acts Xexai :useless for any other purpose
externally good, but only a good man except to be firewood, as the wood of
can grow a crop of right acts and habits. many fruit trees is.
Vv. 9-10. Protest and warning. Kal Vv. II, 12. jfohn defines his relation
|j.T) So|t]tc . . t. 'Appadjji:
. the meaning is to the Messiah (Mark i. 7-8 ; Luke iii.
plain = do not imagine that having Abra- 15.17). This prophetic word would
ham for father will do instead of repent- come late in the day when the Baptist's
ance—that all children of Abraham are fame was at its height, and men began
safe whatever betide. But the expression to think it possible he might be the
is peculiar do not think to say within
:
Christ (Luke iii. 15). His answer to
yourselves. One would have expected inquiries plainly expressed or hinted
either do not think within yourselves,
:
was unhesitating. No, not the Christ,
or, do not say, etc. Wetstein renders : there Coming One. He will be here
is a
" ne animum inducite sic apud vosmet soon. have my place, important in its
I
cogitare," with whom Fritzsche sub- own way, but quite secondary and sub-
stantially agrees do not presume to= ordinate. John frankly accepts the posi-
say, cf. Phil. iii. 4. irarepa, father, in— tion ot herald and forerunner, assigned
the emphatic position = we have as father, to him in ver. 3 by the citation of the
Abraham it is enough to be his children prophetic oracle as descriptive of his
;
the secret thought 01 all unspiritual Jews, ministry. — lyw

etc. lyu emphatic,
p.€v,
Abraham's children only in the flesh. but with the emphasis of subordination.
It probable that these words (w. 9,
is My tunction is to baptise with water,
10) at a different time, and
were spoken symbolic of repentance. 6 Si 0. |i. —
to a difterent audience, not merely to cpxop'Cvos. He who is just coming
Pharisees and Sadducees, but to the (present participle). How did John know
— ; ;
H KATA MATOAION III.
u Lk. iii. 17. Paordaai •

auT09 ufjia; pairrioêi ei* RfeujiaTi 'Aytw Ka). wopi. 12.
wCli.vi.a6; ou to ' tttuov iv Ttj X^'P'^ auTou, Kai ' SiaKaOapiei ttji* aXuâ auToG,
xiii. 30.
Lk.xii. 18.
, ,.
Kai auv-aêi
v'~
Toi'aiToc
j-»>
aoTOU cis
vwjA'
Tr]v
i\o\^
dirooTjK'r]!',^to 06 axupor
X Mk. ix.43. KaTaKauaci irupl * daPâTU."
Lk. iii. 17.
^ BL have ovrov after airoOrfKi^v (W.H. marg.). L omits avroxj after o-itov.
the Messiah was just coming? It was prophetic imagination, thinks of three
an inference from his judgment on the elements as representing the functions
moral condition of the time. Messiah of himself and of Messiah water, wind, :
was needed His work was ready for

; fire. He baptises with water, in the
Him ; the nation was ripe ior judgment. running stream of Jordan, to emblem
Judgment observe, for that was the the only way of escape, amendment.
function uppermost in his mind in con- Messiah will baptise with wind and fire,
nection with the Messianic advent. These sweeping away and consuming the im-
two verses give us John's idea of the penitent, leaving behind only the right-
Christ, based not on personal knowledge, eous. Possibl}' John had in mind the
but on religious preconceptions. It prophetic word, " our iniquities, like the
differs widely from the reality. John wind, have taken us away," Is. Ixiv. 6
can have known little of Jesus on the or, as Furrer, who I find also takes
outer side, but he knew less of His "Trv€v(Aa in the sense of " wind," suggests,
spirit. We cannot understand his words the "wind of God," spoken of in Is. xl.
unless we
grasp this fact. Note the 7 : the strong east wind which blights
attributes he ascribes to the Coming the grass [Zeitschrift fiir Missionskiinde
One. The main one is stnyii^tli Icrx'"- — und Religionswissefischaft, i8go). Carr,
p(5Tcpo; fully unfolded in the sequel. Cambridge G. T., inclines to the same
Along with strength goes dignity— ov view, and refers to Is. xli. 16 " Thou :
ovK elp,i, etc. He is so great, august a shalt fan ihem, and the wind shall carry
personage, I am not fit to be His slave, them away". Vide also Is. iv. 4.
carrying to and from Him, for and after Ver. 12. This ver. follows up ver. 11,
use. His sandals (a slave's office in Judaea, and explains the judicial action emblemed
Greece and Rome). An Oriental magnifi- —
by wind and fire. ov to tttvov k. r. y.
cent —
exaggeration. a-iiTos vfias âx- avTov. The construction is variously
Tio-<i returns to the Power of Messiah, as
: understood. Grotius takes it as a Hebra-
revealed in His work, which is described ism for kv ov x^'-P'' TO TrTvov. Fritzsche
as a baptism, the better to bring out takes iv t. yjîp\ avTov as epexegetical,
the contrast between Him and His and renders: "whose will be the fan,
humble forerunner. kvKvviô.Tia.yliOKfjX viz., in His hand". Meyer and Weiss
TTvpL Notable here are the words, 'tv take ov as assigning a reason : " He
-irvevfJiaTi a-yito. They must be interpreted (avTos of ver. 11) whose fan is in hand
in harmony with John's standpoint, not and who is therefore able to perform the
from what Jesus proved to be, or in the part assigned to Him ". Then follows an
light of St. Paul's teaching on the explanation of the modus operandi. —
Holy Spirit as the immanent source of SiaKa9api€t from SiaKadapi^w, late for
sanctification. The whole baptism of classic SittKaOaipo). The idea is: He
the Messiah, as John conceives it, is with His fan will throw up the wheat,
a baptism of judgment. It has been mixed with the chaff, that the wind may
generally supposed that the Holy Spirit blow the chaff away He will then collect ;
here represents the grace of Christ, and the straw, axvpov (in Greek writers
the fire His judicial function not a few usually plural Td axvpo, vide Grimm),
;
holding that even the fire is gracious as and burn it with fire, and collect the
purifying. I think that the grace of the wheat lying on the threshing floor and
Christ is not here at all. The irvevjia store it in His granary. So shall He
&710V is a stormy wind of judgment thoroughly (8to intensifying) cleanse His
holy, as sweeping away all that is light floor. And the sweeping wind and the
and worthless in the nation (which, after consuming fire are the emblems and
the O. T. manner, is conceived of as the measure of His power stronger than ;
subject of Messiah's action, rather than mine, as the tempest and the devastating
the individual). The fire destroys what flames are mightier than the stream
tJie wind leaves. John, with his wild which I use as my element.- aXwv, a place
— ;
la — 15. EYArrEAION 85
13. ToTc Trapayit'eTai 6 'irjaous dTro ttjs faXiXaias tirl TSf y here only
'iC'
lopoaKT)!'
\\>ir
TTpos Toi' luaccT))',
--o
TOO pa7rTiCT0T)i'ai
n" ij-.-
auTou.
OTT 14. 6 8e
-~. for
of tense
force
IwawKiis ' ' OieKwAuej' auroK, Xeyuv, Eyw XP^''"^' «X" "'"'o o'O" 59- Acts
aiT-Ti<rtfi]cai, Kai ctu epxij irpos |J.e; 15. AiroKpiGeis oe 6 Irjaous i Ch. xiv.
°
etire irpos auTOi',^ ""Aijjes 'apri- outw ydp **
irpe'-n-oi' iarXv -qiuv xiii.
1°
(same
const.). a John xlii. 37. x Cor. xiiL la (now, opp. to fut. time). b Heb. u. 10. With ace. and
inf., I Cor. zi. 13.
^ l«avvT]s omitted in ^B sah. vers. (W.H. omit.)

* For avrov B and it. vg. cop. versions have avro*. Though weakly attested
irpos
this reading accords best with the usage of the Evangelist. W.H. adopt it.
in a field made firm by a roller, or on a Vv. 14-15. jfohn refuses. It is in-

rocky hill top exposed to the breeze. structive to compare the three synoptical
aiToB-qKr] means generally any kind of evangelists in their respective narratives
store, and specially a grain store, often of the baptism of Jesus. Mark (i. 9)
underground. Bleek takes the epithet simply states the fact. Matthew reports
acrîtTTio applied to the fire as signifying : perplexities created in the mind of John
inextinguishable till the refuse be
all by the desire of Jesus to be baptised,
consumed. It is usually understood and presumably in the minds of Chris-
absolutely. tians for whom he wrote. Luke (iii,
Vv. 13-17. His baptism

jfesus appears, 21) passes lightly over the event in
and its accompaniments (Mark i. g-ii ;
a participial clause, as if consoious that
Luke lii. 21-22). Ver. 13. T6t€ Trapa. 6 he was on delicate ground. The three
'I. .PaXiXaias: ^//t«, after John had de-
. . narratives exhibit successive phases of
scribed the Messiah, appears on the scene opinion on the subject, a fact not with-
{TrapayiveTtti, the historical present again, out bearing on the dates and relations of
as in ver. i, with dramatic efiect) from the three Gospels. Matthew represents
Galilee, where He has lived since child- the intermediate phase. His account
hood, y«MS, the real Christ; how widely is intrinsically credible. Ver. 14. —
different from the Christ conceived by 8i£K(o\vev imperfect, pointing to a
:
the Baptist we know from the whole persistent (note the 8id) but unsuccess-
evangelic history. But shutting off know- ful attempt to prevent. His reason was
ledge gathered from other sources, we a feeling that if either was to be baptised
may obtain significant hints concerning the relation ought to be inverted. To
the stranger from Galilee from the present understand this feeling it is not necessary
narrative. He comes kitX riv I. irpos toy to import a fully developed Messianic
ToO PaTrTto-OTjvai -uir' aiiTov. These
'tbiav., theology into it, imputing to the Baptist
words at once suggest a contrast between all that we believe concerning Jesus as
Jesus and the Pharisees and Sadducees. the Christ and the sinless one. It is
They came to the baptism as a phenome- enough to suppose that the visitor from
non to be critically observed. Jesus Galilee had made a profound moral im-
comes to the Jordan (^l), towards the pression on him by His aspect and con-
Baptist (irpos) to enter into personal versation, and awakened thoughts,
friendly relations with him (vide John i. hopes, incipient convictions as to who
I, irpos Tov Otdv), in order to be baptised He might be. Nor ought wc to take too
by him (genitive of the infinitive express- seriously the Baptist's statement: "I
ing purpose). Jesus comes thoroughly have need to be baptised of Thee ".
in sympathy with John's movement, Hitherto he had had no thought of being
sharing his passion for righteousness, baptised himself. He was the baptiser,
fully appreciating the symbolic signifi- not one feeling need to be baptised the ;
cance of his baptism, and not only censor of sinners, not the sympathetic
willing, but eager to be baptised the ; fellow-sinner. And just here lies the
Jordan in His mind from the day He contrast between John and Jesus, and
leaves home. A very different person between the Christ of John's imagina-
this from the leaders of Israel, Pharisaic tion and the Christ of reality. John
or Sadducaic. But the sequel suggests was severe Jesus was sympathetic.
;
a contrast also between Him and John John was the baptiser of sinners Jesus ;
himself. wished to be baptised, as if a sinner

— —
86 KATA MAT0A1ON III.
cLk.iii. 91. irXripuaai iraaaK SiKaioffuk'Tjc." Tore d(f)iT]aii' auTi$>'. l6. Kai
Acts X. n PaTTTiffOels ^ 6 'lT)aou9 6.veî] cu9us^ diro Tou uSaxos •
Kal i8ovj,
(with Sia,
Acts vii.
, f.
a>'cu>x"ilo^ci''
HJ-d's
ciuTw*
'
01 oupai'oi,
^ê
Kai eioe to
vrî- »_.«
l^vev^t.a tou ©cou koto-
56).
> Pairriorflcis 8f in t^BC vg. sah. cop.

' For avt^r\ euBvs fc^B have «8ws ovcptj.
* B has tivcwx^Tiffav.
^B omit •vro».
Himself, a brother of the sinful. In the ooniJvtjv: this means more than meets
light of this contrast we are to under- the ear, more than could be explained to
stand the baptism of Jesus. Many ex- a man like John. The Baptist had a
planations of it have been given (for passion for righteousness, yet his concep-
these, vide Meyer), mostly theological. tion of righteousness was narrow, severe,
One of the most feasible is that of Weiss legal. Their ideas of righteousness sepa-
(Matt. -Evan.), that in accordance with rated the two men by a wide gulf which
the symbolic significance of the rite as is covered over by this general, almost
denoting death to an old life and rising evasive, phrase all

: righteousness or
to a new, Jesus came to be baptised in every form of it. The special form
the sense of dying to the old natural meant is not the mere compliance with
relations to parents, neighbours, and the ordinance of baptism as administered
earthly calling, and devoting Himself by an accredited servant of God, but
henceforth to His public Messianic voca- something far deeper, which the new era
tion. The true solution is to be found will unfold. John did not understand
in the ethical sphere, in the sympathetic that love is the fulfilling of the law. But
spirit of Jesus which made Him main- he saw that under the mild words of
tain an attitude of solidarity with the Jesus a very aarnest purpose was hid.
sinful rather than assume the position of So at length he yielded t6t€ a(}>iT](riv
critic and judge. It was impossible for aviT(Jv.
such an one, on the ground of being the Vv. 16, 17. The preternatural accom-
Messiah, or even on the ground of sin- paniments. These have been variously
lessness, to treat John's baptism as a viewed as meant for the people, for the
thing with which He had no concern. Baptist, and for Jesus. In my judgment
Love, not a sense of dignity or of moral they concern Jesus principally and in the
faultlessness, must guide His action. first place, and are so viewed by the
Can we conceive sinlessness being so evangelist. And as we are now making
conscious of itself, and adopting as its the acquaintance of Jesiis for the first
policy aloofness from sinners ? Christ's time, and desiring to know the spirit,
baptism might create misunderstanding, manner, and vocation of Him whose
just as His associating with publicans mysterious birth has occupied our
and sinners did. He was content to be attention, we may confine our comments
misunderstood. to this aspect. Applying the principle
Ver. 15. The reasoning with which that to all objective supernatural experi-
Jesus replies to John's scruples is char- ences there are subjective psychological
acteristic. His answer is gentle, re- experiences corresponding, we can learn
spectful, dignified, simple, yet deep. fi-om the dove-like vision and the voice
"Aîes —
apri deferential, half-yielding, from heaven the thoughts which had
yet strong in its very gentleness. Does been passing through the mind of Jesus
apTi imply a tacit acceptance of the at this critical period. These thoughts
high position assigned to Him by John it most concerns us to know; yet it is
(Weiss- Meyer) ? We
may read that just these thoughts that both believers
into it, but I doubt if the suggestion and naturalistic unbelievers are in danger
does justice to the feeling of Jesus. of overlooking the one through regard-
;
ovTco Yap irpiirov a mild word when a

: ing the objective occurrences as alone
stronger might have been used, because important, the other because, denying
it refers to John as well as Jesus fitting, : the objective element in the experience,
becoming, congruous; vide Heb. ii. 10, they rush to the conclusion that there
where the same word is used in reference was no experience at all. Whereas the
to the relation of God to Christ's suffer- truth is that, whatever is to be said as to
ing*. " It became Him." ira<rav Sixai- — the objective element, the subjective at
' —;
i6 — 17. EYAl TEAION 87
âivov iael * itcpiaripav, kuI^ epxcficvoc eir' auroK. 17. Kal iSou, d Ch. x. 16;
(pufT] eic Tuv oupavitiv Acyouva, Outos eaxii' o oios (aou o ayaTrrjTos, Lk. ii. 24.
3 r a >^ >> o. eCh.xii. iS;
EK u euooKtio-a. "*
xvii. 5. i
Cor. X. 5.
Heb. s. 38 (all with tv and dat).
' ^B omit KM.

' J^CL have i]v8ok., which Tischendorf follows. W,H. as in T. R.
all events is real : the thoughts reflected reflected the vision. For John the
in
and symbolised in the vision and the emblem of the spirit was the stormy
voice. wind of judgment ; for Jesus the dove
Ver. 16. eiOifS may be connected with the olive leaf after the judgment by
with PairTiordcis, with avi^-q, or with water was past.
iQv«C[»x0T]o-av in the following clause by a Ver. 17. ovTos lo-Tiv " this is," as if :
hyperbaton (Grotius). It is commonly addressed to the Baptist; in Mk. i. g, av

and correctly taken along with aveprj. el, as if addressed to Jesus. Iv c5 cuSok. — :
But why say straightway ascended ?

Euthy. gives an answer which may be
a Hebraism, ; 21 VDH- — «vi8dKT)a-a,aor-
quoted for its quaintness " They say : ist, either to express habitual satisfac-
that John had the people under water up tion, after the manner of the Gnomic
to the neck till they had confessed their Aorist {vide Hermann's Viger, p. 169), or
sins, and that Jesus having none to con- to denote the inner event = my good
fess tarried not in the river ". Fritzsche pleasure decided itself once for all for
laughs at the good monk, but Schanz Him. So 8chanz ; cf. Winer, § 40, 5, on
substantially adopts his view. There the use of the aorist. cvSokciv, according
might be worse explanations. xal ISov — to Sturz, De Dialecto Macedonica et Alex-
rjve<j)xflT]arav, etc. When Jesus ascended andrina, is not Attic but Hellenistic. The
out of the water the heavens opened and He voice recalls and in some measure echoes
(Jesus) saw the spirit of God descending Is. xlii. I, " Behold My servant, I uphold
as a dove coming upon Him. According Him ; My
chosen one, My soul delights
to many interpreters, including many of in Him. I have put My spirit upon Him."
the Fathers, the occurrence was of the The title " Son " recalls Ps. it. 7.
nature of a vision, the appearance of a Taking the vision, the voice, and the
dove coming out of the heavens. 6 baptism together as interpreting the
£vaYY«XtorTT]s oiric eiTrcv on Iv ^viT€i consciousness of Jesus before and at this
Trepiorxepas, aXX* iv tiSei irepio'Tcpas time, the following inferences are sug-
Chrys. Dove-like what was the point : gested, (i) The mind of Jesus had been
of comparison ? Swift movement, accord- exercised in thought upon the Messianic
ing to some soft gentle movement as it
; vocation in relation to His own future.
sinks down on its place of rest, according (2) The chief Messianic charism appeared
to others. The Fathers insisted on the to Him to be sympathy, love. (3) His
qualities of the dove. Euthy. sums up religious attitude towards God was that
these thus : 4>''^<^*'^p('''''o*' Y<^P ^cti Kal of a Son towards a Father. (4) It was
avE|iKaKOV • dTro(rT£povjj.«vov yap tmv through the sense of sonship and the
veoaauv inrs3\i.4vei, xai oviS^v tjttov tows intense love to men that was in His
aTroarepovvTas irpoorieTOi. Kai KaOa- heart that He discovered His Messianic
pwraTov ioTTi, teal T'q eitiSia \aipii. vocation. (5) Prophetic texts gave direc-
Whether the dove possesses all these tion to and supplied means of expression
qualities —philanthropy,
ance of wrong, letting approach it those
patient endur- for His religious meditations. His mind,
like that of John, was full of prophetic
who have robbed it of its young, purity, utterances, but a different class of oracles
delight in sweet smells I know not — had attractions for Him. The spirit of
but appreciate the insight into the
I John revelled in images of awe and ter-
spirit of Christ which specifying such ror. The gentler spirit of Jesus delighted
particulars in the emblematic significance in words depicting the ideal servant of
of the dove implies. What is the O. T. God as clothed with meekness, patience,
basis of the symbol ? Probably Gen. wisdom, and love.
viii. 9, 10. Grotius hints at this without Chapter IV. The Temptation, and
altogether adopting the view. Thus we THE Beginning of the Galilean
obtain a contrast between John's con- Ministry. It is in every way credible
ception of the spirit and that of Jesus as that the baptism of Jesus with its con-
,
88 KATA MATGAION IV.
a Lk. ii. aa; IV. I. Tore o ' lT](roiis ai'ir]X^1 ^'5 ''"'1*' cp^fAO*' 6tto TOU Fl t'evp.aTOS
iv. 5. Acts
A-. < \ - c o <\ <• ' t f I
ix. 39. Cf. 7TeipaaDT)k'ai, utto tou oiapoXou. 2. Kai VrjaTeoaas i^p.cpas Tecffopa-
Rom. X.7.
Heb. xiii. 30 (to lead up from the dead). b besides parall. i Cor. vii. 5. i Tbets. iii. j (same
lense). c Cb. vi. il>-ib; ix. 14. Acts xiii. a.
' B omits o ; bracketed in W.H.
nected incidents should be followed by a should one readily take up with the
season 01 moral trial, or, to express it theory that the detailed account of the
more generally, by a period of retirement Temptation in Matt, and Luke is simply
for earnest thought on the future career a composition suggested by O. T.
so solemnly inaugurated. Retirement parallels or by reflection on the critical
for prayer and meditation was a habit points in Christ's subsequent history.
with Jesus, and it was never more likely (So Holtzmann in H. C.) should We
to be put in practice than now. He had rather regard it as having its ultimate
left home under a powerful impulse with source in an attempt by Jesus to convey
the Jordan and baptism in view. The to His disciples some faint idea of what
baptism was a decisive act. Whatever He had gone through.
more it might mean, it meant farewell to Vv. i-ii. The Temptation (Mk. i. 12,
the past life of obscurity and consecration 13 Luke iv. 1-13). Ver. i. T(Jt€; then,
;
to a new, high, unique vocation. It re- implying close connection with the events
mained now to realise by reflection what recorded in last chapter, especially the de-
this calling, to which He had been set scent of the Spirit. aviix^'H! was led up, —
apart by John and by heavenly omens, into the higher, more solitary region of the
involved in idea, execution, and experi- wilderness, the haunt of wild beasts (Mk.
ence. It was a large, deep, difficult sub- i. 13) rather than of men. iiro tov —
ject of study. Under powerful spiritual irvevjiaros. tTht* (]jvinp j^pjrit has to do
constraints Jesus had taken a great leap with our darker experiences as well as
in the dark, if one may dare to say so. with our bright, joyous ones. He is wUh
What wonder if, in the season of reflec- -the sons of God in their conflicts with
tion, temptations arose to doubt, shrink- doubt not less than in their moments
ing, regret, strong inclination to look of noble impulse and heroic resolve.
back and return to Nazareth ? The same Spirit who brought Jesus
In this experience Jesus was alone from Nazareth to the Jordan afterward
inwardly as well as outwardly. No led Him to the scene of trial. The
clear, adequate account could be given of theory of desertion hinted at by Calvin
it. It could only be faintly shadowed and adopted by Olshausen is based on a
forth in symbol or in parable. One can superficial view of religious experience.
understand how in one Gospel (Mk.) no God's Spirit is never more with a man
attempt is made to describe the Tempta- than in his spiritual struggles. Jesus
tion, but the fact is simply stated. And was mightily impelled by the Spirit at
it is much more important to grasp the thts time {cf. Mk.'s cKpaWei). And as
fact as a great reality in Christ's inner the power exerted was not physical but
experience than to maintain anxiously moral, the fact points to intense mental
the literal truth of the representation in preoccupation. Treipaa-OTJvai, to be temp- —
Matt, and Luke. In the fight of faith ted, not necessarily covering the whole
and unbelief over the supernatural ele- experience of those days, but noting a
ment in the story all sense of the inwaid specially important phase to be tempted :
psychological reality may be lost, and inter alia. irctpdû a later form for — :
nothing remain but an external, miracu- ircipdw, in classic Greek, primary meaning
lous, theatrical transaction which utterly to attempt, to try to do a thing (vide for
fails to impress the lesson that Jesus this use Acts ix. 26, xvi. 7, xxiv. 6) then ;
was veritably tempted as we are, severely in an ethical sense common in O. T.

and for a length of time, before the open- and N. T., to try or tempt either with
ing of His public career, in a representa- good or with bad intent, associated in
tive manner anticipating the experiences some texts (e.g., 2 Cor. xiii. 5) with Soki-
of later date. All attempts to dispose (jiaô), kindred in meaning. Note the
summarily of the whole matter by refer- omission ol tov before infinitive. viro —
ence to similar temptation legends in the T. SiapoXou in later Jewish theology :
case of other religious initiators like the devil is the agent in all temptation
Buddha are to be deprecated. Nor with evil design. In the earlier period
— — :
1—5. EYAriEAION 89
KOfTa ^ Ktti ruKTas TCfffftipaKOk'Ta,-' uorjepov eTreivaae. 3. koi irpoaeX- d 6 nttp. ai

.
6wK auTw'
.-.Bdc
o Treipa^wv
^» » Hic'^^v
eiirev'," Ei uios ei
^ ~
too Geoo, enre tfa 01
~5\o c
asubst.in
iThess.
\i0oi ouTOi apToi yeVwv'Tai." 4. 'O 8e diroKpiOels clire, " re'YpoTiTOi, eC/.Mk. ix.
'OuK eir' apTw [aow lîâexai* av-Opwiros, dW cm^ irai'Tl * pi^p-aji, f Ch. xvii, i.
, / c > ' ^
Qeoo.
~ • »» - -i-i
Tore f \
irapa\a|j.pat'ei auToe
D» > V g<i.T. again
eKTropeuofJiet'w ota aTO|jiaTos 5* ch. xxvU.
6 SidjSoXos CIS TT)*' * ayiav iroXii', Kal iffTrjati' " auTOC cttI t6 xl j.
^ T€(r<r€p. both places in ^BCL.

' Tt(ro-ap. before vvKxas in ^D (Tisch.).
'
fc<5B omit this owt» and ^BD insert one after «nrev (D with Kai before nirtv).
* ^BCD, etc., insert o before ovGpwiros.

* CD have tv ; ciri in Sept. and retained by Tisch. and W.H.
® ta-T-\]<r€v in ^BCDZ i, 33, 209 (Tisch., W.H.). The reading in T. R. conforms
to irapaXap-Pavci.
the Hne of separation between the divine suggestion to use His miraculous power
and the diabolic was not so carefully de- in His own behoof. He had no such
fined. In 2 Sam. xxiv. 11 God tempts power, and if He had, why should He
David to number the people; in i Chron. not use it for His own benefit as well as
xxi. I it is Satan. ver. 2. Kai vy\<r-— other men's ? He could only call into
T€iJoras. The fasting was spontaneous, play by faith the power of God, and the
not ascetic, due to mental preoccupation. temptation lay in the suggestion that
In such a place there was no food to be His Messianic vo cation was doubtful it
had, but Jesus did not desire it. The liod did not come. tQ_Iii&_bVLp._at thja
aorist implies that a period of fasting pre- "trrne.~T"his seems a refinement. Hunger
ceded the sense of hunger. The period represents human wants, and the
of forty days and nights may be a round question was whether Sonship was to :
—
number. lircivaaev. He at last felt mean exemption from these, or loyal
hunger. This verb like 8ii|/d(ii contracts acceptance of them as part of Mes-
in a rather than t) in later Greek. Both siah's experience. At bottom the issue
take an accusative in Matt. v. 6. raised was selfisljrie'ss or self-sactificsr
Vv. 3-4. First temptation, through Selfishness would have. been, shown
hunger. Ver. 3. irpoereXBuv, anot! tr of either in the use of personal power ox in
the evangelist's favourite words, implies the vvish that God would use it. Ver. 4. —
that the tempter is coiiceived by the 6 Sk o-iroK. tlirtv Christ's reply in this :
narrator as approaching outwardly in case as in the others is taken from

visible form. —
eiTrt Xva : literally " speak Deuteronomy (viii. 3, Sept.), which
in order that ". Some grammarians see seems to have been one of His favourite
in this use of iva with the subjunctive books. Its humane spirit, with laws even
a progress in the later Macedonian for protecting the animals, would com-
Greek onwards towards modern Greek, mend it to His mind. The word quoted
in which va with subjunctive entirely means, man is to live a life of faith in
supersedes the infinitive. Buttmann and dependence on God. Bread is a
(Gram, of the N. T.) says that the chief mere detail in that life, not necessary
deviation in the N. T. from classic though usually given, and sure to be
usage is that ivo appears not only after supplied somehow, as long as it is desir-
complete predicates, as a statement of able. Zt)v eirl is unusual, but good
design, but after incomplete predicates, Greek (De Wette).
supplying their necessary complements Vv. 5-7. Second temptation. tot6
{cf. Mk. vi.30). ciirJ here may
25, ix. 'TTapaXap,. . . . tot) Upov : Tore has the
be classed verbs of commanding
among force of "next," and implies a closer
which take iva after them. oi Xi9oi, — order of sequence than Luke's Kal (iv. 5).
ovToi, these stones lying about, hinting •7rapaXap,pav«i, historical present with
at the desert character of the scene. dramatic effect seizes hold of Him and
;
aproi 7ev., that the rude pieces of stone carries Him

to. tt)v aYiav iroXiv
may be turned miraculously into loaves. Jerusalem so named as if with affection
Weiss (Meyer) disputes the usual view (vide v. 35 and especially xxvii. 53,
that the temptation of Jesus lay in the where the designation recurs).-- to
— —
90 KATA MATUAION IV.
*'
n here and ''
TrTepuYiOK
"^
Tou Icpou, 0. kuI Xevtt ^ auTui, El oios cl Tou eeou,
inLk. iv ' '
^ ,' - , -
^ , , ,x ,
9. paXe CTcauToi' Karu •
yeypaTrTai y"P>
'
Oî TOis ayytXcis auTou
i Ch. ivil. 9. ' tKTeXeixai irepi trou, Kal^m xcipu^ dpouai <t€, |Xi]TroT6 xpocrK6v}(T)S
Heb. xi.aa. Tvpos Xi0OK TOf iroSa aoC " 7. "Et})!) auTw 6 'lTjffous> " fldXii'
Lk. X. as. *0"'' ' eicTreipdaeis Kupioj' toj* eeoK ctou.' " 8. fldXn'
j Y'YP''^^'^''^'''
TrapaXa)jipd>'et auxov" 6 SidjSoXos eis opos \iav, Kal SeiKk'uo-if

u(|/r]X6»'
k Ch. vi. 39.
Lk.zii.a7. ''lUTw Tvacras
,», ô^'
xas paaiXeias tou Koap-ou Kai
-- -^k<;'*
Trji*
'-^ ^
oogav' aurwi', 9. Kai
^ For Xryct Z has (iircv.
TTTtpvytov Tov Upov somc part of the I tempted Jehovah, saying: "Is Jehovah
temple bearing the name of " the among us or not ? " An analogous
winglet," and overhanging a precipice. in the life of Jesus may be
situation
Commentators busy themselves discuss- found in Gethscmane, where He did not
ing what precisely and where it was. complain or tempt, but uttered the sub-
Ver. 6. pd\c o-cavrov koLtu This missi ve^^JllIfît be possible ". The leap
:
suggestion strongly makes for the" dow n at that crisis would liave consisted
symbolic or parabolic nature of the m
seeTaiTg~escape from the cross at the
whole representation. The mad pro- c'ost of duty. ' The physical fall from the
posal could hardly be a temptation to pinnacle is an emblem of a moral fall.
such an one as Jesus, or indeed to any Before passing from this temptation I
man in his senses. The transit through note that the hypothesis that it was an
the air from the desert to the winglet, ^"appea^ to vanity presupposes a crowd at
like that of Ezekiel, carried by a lock of the foot to witness the performance, of
his hair from Babylon to Jerusalem, which there is no mention.
must have been " in the visions of God " Vv. 8-10. Third temptation. cU
(Ezek. viii. 3), and the suggestion to opos i\|»TjX6v Xiav: a mountain high
cast Himself down a parabolic hint at a enough for the purpose. There is no
class of temptations, as the excuses in such mountain in the world, not even in
the parable of the Supper (Lk. xiv. 16) the highest ranges, " not to be sought
simply represent the category of pre- for in terrestrial geography," says De
occupation. What is the class repre- Wette. The vision oi all the kingdoms
sented ? Not temptations through and their glory was not physical. tov
vanity or presumption, but rather to K<S<7-(jiov. What world ? Palestine merely,
reckless escape from desperate situa- or all the world, Palestine excepted?
tions. The second temptation, like the or all the world, Palestine included ?
first, belongs to the category of need. All these alternatives have been sup-
The Satanic suggestion is that there can ported. The last is the most likely.
be no sonship where there are such The second harmonises with the ideas
inextricable situations, in proof of which of contemporary Jews, who regarded
the Psalter is quoted (Ps. xci. 11, 12). the heathen world as distinct from the
YCYpaTTTat, it stands written, not precisely Holy Land, as belonging to the devil.
as Satan quotes it, the clause tov The tempter points in the direction of a
SiacjivXalai arc ev irdaais rats 6801s <rov universal Messianic empire, and claims
being omitted. On this account many power to give effect to the dazzling
commentators charge Satan with prospect. Ver. 9. lav Treo-wv Trpoor-—
mutilating and falsifying Scripture. Kvvi]<riQS (101. This is the condition,
Ver 7. Jesus replies by another quota- homage to Satan as the superior. A
tion from Deut. (vi. 16). TrdXiv, on the —naive suggestion, but pointing to a subtle
other hand, not contradicting but form of temptation, to which all am-
qualifying " Scriptura per scripturam bitious, self-seeking men succumb, that
:
interpretanda et concilianda," Bengel. -fif-gaixiiQg._E2.wej by compromise with

The reference is to the incident at .evil--. The danger is greatest when the
Rephidim (Ex. xvii. 1-7), where the _end js. gôo^j_ "The end sanctifies the
people virtually charged God with bring- _meaos." Nowhere is homage to Satan
ing them out of Egypt to perish with more common than in connection wiib
thirst, the scene of this petulant outburst! J sacred causes, the interests of trutb. ,
receiving the commemorative name of _fighteousness^ and.God. ..Nothing tests

Massah and Meribah because they purity oi motive so thoroughly as tempta-
—
6-13. EYArrEAION 91
Xeyei^ aorw, " TaCra iziivTa ctoi ' Sojo-w, eai' Treo-wi/ irpoaKui/^crYjs 1 very freq.
p.01." 10. Tore Xeyei auTw 6 'It)ctous, "''YTrayCj^ larava yeYpaTrxai alwaysin-
'<i^'
yap,
>^'
Kopioj' tov 0eo>' ctou
H
" TrpoffKuv'Tjoreis,
» \._.«.
Kai aurw Xarpeo- m
fioj'u)
'
. trans.
with ace.
treis.'" II. T6t6 d<J>iY]orii' airbv 6 SidPoXos •
Kal iSou, ayyeXoi inLk.^°v.
irpofffjXGov' Kal •SiTjKot'ouK auru. ^5*° '"
12. AKOYIAI 8e 6 'iTjaous* on 'ludi'infjs *iTapE860r], dj'exwpTjaei' ° i^^'jVliv.s.
CIS TTjK raXiXaiaK- 13. Kal ' KaTaXiiroii' tV Natape'r, cXOwk p ch.' x.'i^g.
KaruKtiarfv eis KoTr6pi'aou|i ^ ttjk ' TrapaGaXaCTffiaK, iy opiois q Heb.'xL*'

27.
r here only in N. T., in Sept. («.«., a Chxon. viiL 17).
^ ^BCDZ have aircv (most mod. edd.).

' iravra <roi ^BCZ with several cursives.
tr.
* Some MSS. (DLZ) insert oirio-u |iow, obviously imported Irom xvi. 23.
*o I. omit ^BCDZ ;
probably the insertion is due to ver. 12 commencing a lesson
in Lectionaries.
^ This name is spelt Ka<f>«p. in the older MSS. (MBDZ), which is adopted through-
out by W.H.
tions of this class. Christ was proof Nothing was to be made of one who
against them. The prince of the world would not do evil that good might come.
found nothing of this sort in Him (John —
Kal 180W aYY^Xoi. The angels were
xiv. 30). In practice this homage, if ministering to Him, with food, pre-
Jesus had been willing to render it, sumably, in the view of the evangelist.
would have taken the form of conciliating It might be taken in a wider sense, as
the Pharisees and Sadducees, and pander- signifying that angels ministered con-
JTng to the prejudices of the people. He stantly to one who had decidedly chosen
took His own path, and became a Chtist, the path of obedience in preference to
"nrreither after the type imagined by the that of self-pleasing.
'
~~&a ptist, nor according to the liking of Vv. 12-25. Beginningsof the Galilean
the Jews and their leaders. So He ministry (Mk. i. 14, 15 ; Lk. iv. 14, 15).
gamed universal empire, but at a great In a few rapid strokes the evangelist
cost. — Ver. 10. Ciraye orarava. Jesus describes the opening of the Messianic
passionately repels the Satanic sug- work of Jesus in Galilee. He has in
gestion. The vTra-ye o-. is true to His view the great Sermon on the Mount,
character. The suggestions of worldly and the group of wonderful deeds he
wisdom always roused in Him passionate means thereafter to report, and he gives
"aversion. The 6irio-w jjiov of some MSS. first a summary description of Christ's
does not suit this place ; it is imported varied activities by way of introduction.
from Matt. xvi. 23, where it does suit, Vv. 12, 13. aKovcras 81 . foXiXaiav: . .
th e agent of Satan in a temptation of jiote of time. Jesus returned to Galilee

the same sort being a disciple. Christ's _ôn hearing that John was delivered up,
final word to the tempter is an absolute,^ i.e., in the providence of God, into the
peremptory Begone. Yet He con- hands of his enemies. Further particu-
descends to support His authoritative lars as to this are given in chapter xiv.
negative by a Scripture text, again from Christ's ministry in Galilee began when
Deut. (vi. 13), slightly adapted, the Baptist's came to an end how long ;
irpoo-Kvvijo-cis being substituted for after the baptism and temptation not in-
4>opT)0yj(r{] (the |i6vo> in second clause is dicated. Weiss (Meyer) thinks that in
omitted in Swete's Sept.). It takes the the view of the evangelist it was im-
accusative here instead of dative, as in mediately after, and that the reference
ver. 9, because it denotes worship proper to John's imprisonment is meant simply
(Weiss-Meyer). The quotation states a to explain the choice of Galilee as the
principle in theory acknowledged by all, sphere of labour. Ver. 13. —
Naâper.
but how hard to work it out faithfully in Jesus naturally wentto Nazareth first, but
lifel He did not tarry there. kutoIktio-cv iT)o-tv :then, when KaTTepvaovfi, He went to settle (as in
the peremptory viraYc had been spoken. ii. 2-^) in Capernaum. This migration to
•
92 KATA MATOAION IV.
• Ch. X. 5.
ZaPouXwt' Kai Ne4>6aXeip., I4. tea irXiripuOfj t6 ptiOcf 81A 'Haaiou
u Ch. xiii. 6.
TQo iTpo(})i)Tou, XeyoKTOs, 1 5. "Til ZaPouXwk Kal y^ Ne4>6aXci|x,
James i. ' 68o>' QuXdcrcrns Tripav tou 'lopSciv'ou, TaXiXaia twk eOcon', 16. 6
II (all in- ^ , , -
^ , , , \ 9 , V
trans.). Xaos 6 ica0nu.€»'os tv aKOTtt ' ei8e Aws fAe'va, Kai toIs KaGriu.ej'ois
V Ch. xi. 7,
\ t ~ » - » \ > - »«
Mk.
Lk.iii.8e*
iv. 1. '^
f^;
,»>.,-
i7. AiTO TOTC 'T]p5aTo 6 Itjctous KTjpuoacn' Kai Xcvcij', " McTai'oeiTC
, V . ,
a/. (enforce ^
of this iiYYtK€
yn.ox'-.
yap T| pacriXcia TWk' oupafajc
-»> o -^4
lo. ritpnraTOJt' be o Itjctous
-c^«'
word vide ^
Grimm's " Trapa TTik oaXaaffac tt)s
\ n ,\ ~ \\' ^tc'^CNi'
ra\i\aias eioe buo aoeAepous,
'
zifjiwi'a xot'
^
w again xiii. XeYOH'^*'°*' rieTpoK, Kal 'Ai'Spcai' rhv d8£X4»6i' aurou, pdXXorras
I. Mk. V.
ai. Cf. Acts X. 6.
^ (TKOTia, BD.
3 4>ws before €i8€V in ^BCI (W.H.).
' Tlie Syr. vSin. and Cur. omit fi.eTavoeiT€ before t)77iK€.
* o I. found in ELA; omit ^BCD (beginning of a new lesson)..
Capernaum is not formally noted in the great, even the greatest. The thought
other Gospels, but Capernaum appears is emphasised by repetition and by
in all the synoptists as the main centre enhanced description of the benighted
of Christ's Galilean ministry. tt)v — situation of those on whom the light
irapaGaXao-aiav, etc. sufficiently defined : arises " in the very home and shadow
:
by these words, " on the sea (of of death " highly graphic and poetic,
;
Galilee), on the confines of Zebulun and not applicalile, However, to the land of
Naphthali Well known then, now
". Galilee more than to other parts of the
of doubtful situation, being no longer in land descriptive of misery rather than
;
existence. Tel Hum and Khan Minyeh of sin.

•ompete for the honour of the site. Ver. 17. onro Tore KT)pijo-o-€tv. . . .
The evangelist describes the position not After settling in Capernaum Jesus began
to satisfy the curiosity of geographers, to preach. The phrase diro rdxe offends
but to pave the way for another prophetic in two ways, first as redundant, being
reference. implied in •qp|aTO (De Wette) next as ;
Vv. 14-16. Jesus chose Capernaum not classic, being one of the degeneracies
as best suited for His work. There He of the KOivi]. Phrynichus forbids Ik Tore,
was in the heart of the world, in a busy and instructs to say rather c^ cKtivov
town, and near others, on the shore of a (Lobeck's ed., p. 45). KTjpiVtreiv, the —
sea that was full of fish, and on a great same word as in describing the ministry
international highway. But the evan- of the Baptist (iii. i). And the message
gelist finds in the choice a fulfilment of is the same —
MeTavoeiTe, etc. " Repent,
—
prophecy iva TrXTjpwO-jj. The oracle is for the kingdom of heaven is at hand."
reproduced from Is. viii. 22, ix. i, freely The same in word but not in thought, as
following the original with glances at will appear soon. It may seem as if the
the Sept. The style is very laconic land : evangelist meant to represent Jesus as
of Zebulun and land of Naphthali, way of simply taking up and continuing the
the sea (68bv absolute accusative for arrested ministry of the Baptist. So He
= Winer, was in form and to outward appearance,
'^'y^ versus, vide § 23),
but not in spirit. From the very first,
Galilee of the Gentiles, a place where as has been seen even in connection
races mix, a border population. The with the baptism, there was a deep-
clause preceding, " beyond Jordan," is seated difference between the two
not omitted, because it is viewed as a preachers. Even Euthy. Zig. under-
reference to Peraea, also a scene of stood this, monk though he was. Repent,
Christ's ministry. Ver. 16. ev o-kotCc}.: — he says, with John meant "in so far as
the darkness referred to, in the view of ye have erred " = amendment with ;
the evangelist, is possibly that caused Jesus, " from the old to the new " (airb
by the imprisonment of the Baptist TTJs iraXaias lirl tt|v Kaiviiv) =a change
(Fritzsche). The consolation comes in from within. For the evangelist this
the form of a greater light, <j)ws H-*'7°-> was the absolute beginning of Christ's
—
14—23. EYArrEAION 93
* d|x4)i|3XinCTTpoK CIS TTjK Qd\a(T<Tav • rjaak yap ' dXieis.^ 19. Kai X here onl»
in N. T.,
Xe'yei auToiS) " * AeuT€ diriao) fiou, Kal Troiyjaw ujias dXieis avQpdi-Kiiiv." verb in
Mk. i. 16.
20. Oi 8e eiiQibiS aîvres Ta SiKTua TjKoXo68r]CTa»' auTw. 21. Kal in Sept.
y Mk. 16 i.
TT-poPds eKelOei', etSei' aXXou9 Su'o d8eX<})0U5, 'iciKwpoi' tov toG Ze^€- 17. Lk.v.a.
z Ch.xi.28;
Saiou Kal 'lit)dvvr]y toc dSeXcôi/ auTOu, ev tw irXoiw fierd ZcPeSaiou XXV. 34.
a with ev
Tou irarpos auTwi', Karapriôi'Tas rd SiKTua auTcok •
Kal iKokeaev here only
(true text);
auTOus. 2 2. »l 8e €u0eu9 d<j)eiT€s to TrXoIok kui TOf Traxe'pa auTwi' with ace.
of place
iriKoXou0r]aai' aurw, i't- 35;
xxiii. 15.
23. Kal 'TrepiTJye*' oXrji' ttji' raXiXata>' 6 'lr]o-ous,^ SiScictkuv Ic rais Mk. vi. 6.
crui'aywyais avruv, Kal KTjpuoraojv' to coayyeXtoK rfjs PaatXeiag, Kal
^ ^C have oXecis, B oXcieis.

2 i^BC have TaXiXaia. The ace. (T. R. as in D, etc.) is the
ev o\-t\ tt] more
usual construction, hence preferred by ancient revisers. B omits o Itjo-ovs.
ministry. He knows nothing of an people) are samples of old poetic words re-
earlier activity. vived and introduced into prose by later
Vv. 18-22. Call of four disciples. —
Greek writers. Ver. 20. The effect wag
The preceding very general statement is immediate cvdûs d<J>evTes. This seems
:
followed by a more specific narrative surprising, and we naturally postulate

relating to a very important department previous knowledge in explanation. But
of Christ's work, the gathering of dis- all indications point to the uniquely
ciples. Disciples are referred to in the impressive personality of Jesus. John
Sermon on the Mount (v. i), therefore felt it ;the audience in the synagogue of
it meet that
is be shown how Jesus
it Capernaum felt it on the first appearance
came by them. Here we have simply a of Jesus there (Mk. i. 27) the four fisher-
;
sample, a hint at a process always going —

men felt it. SiKTua: a\k^\,^\r[(Trpov in
on, and which had probably advanced a ver. 18. In xiii. 47 occurs a third word
considerable way before the sermon was for a net, irayqvi] Siktuov (from SikcXv,
;
delivered. trepiTrarStv Se : 8J simply to throw) is the general name dp<j>i- ;
introduces a new topic, the time is inde- pXTjarpov (dp(j>ipdXX(i)), anything cast
finite. One day when Jesus was walk- around, e.g., a garment, more specifically
ing along the seashore He saw two men, a net thrown with the hand a-ayrfvr], a ;
brothers, names given, by occupation sweep-net carried out in a boat, then

fishers, the main industry of the locality, drawn in from the land (vide Trench,
that tropical sea (Soo feet below level of Synonyms of N. T., § 64). Ver. 21. —
Mediterranean) abounding in fish. He aXXovs 8-jo, another pair of brothers,
saw them, may have seen them before, and James and John, sons of Zebedee, the
they Him, and thought them likely men, four together an important instalment of
and He said to them, ver. 19 Acwe . : . . the twelve. The first pair were casting
dvOpuTrcov. From
the most critical point their the second were mending
nets,
of view a genuine saying of Jesus; the them, (KaxapTiôvTes), with their father.
first distinctively individual word of the — Ver. 22. oi Se tvBt'uis d<|)e'vTts. They
Galilean ministry as recorded by Matthew too followed immediately, leaving nets,
and Mark. Full 01 significance as a self-
,
ship, and father (vide Mk. i. 20)
revelation of the speaker. Authoritative behind.
yet genial, indicating a poetic idealistic Vv. 23-25. Summary
account of the
temperament and a tendency to figurative Galilean ministry. A colourless general
speech ; betraying the rudiments of a statement serving as a mere prelude to
plan for winning men by select men. chapters v.-ix. It points to a ministry in
AciJT* plural form of Sevpo = Seijp' irt, Galilee, varied, extensive, and far-famed,
Seijpo, being an adverb of place with the conceived by the evangelist as antecedent
force of command, a verb of command- to the Sermon on the Mount not ;
ing being understood here after me ;

: ! necessarily covering a long period of
time, though if the expression " teaching
imperial yet kindly, used again in Matt.
ti. 28 with reference to the labouring
and in their synagogues" be pressed it must
heavy-laden. 8cut« and aXicIg (= sea- imply a good many weeks (vide on Mk.).
:;
94 KATA MATGAION IV. 24 — 25.

bCb. ix. 35: dcpaircuwf iraaaK v6irov xai iraaaf ^liaXaKiay iv tu \a&. 24. Kai
* '
X. X.
c Ch. xiv. 1 dirfiX0£>' ^ i\ * Akot) auTou els oXt]»' ttjk Zupiai' • itai it pQ<xr\v€yKav
,»,
;
xxiv. 6.
d Ch. viii.
\
auTw TTavras toOs d - -
KttKws exokras, iroiKiKais Koaois Kai
'\ » ^.n»
pcurai'ois
a/.' aukexofitVoos, Koi ^ Saijjioîôfji^kous, Kai 'acXT]îa|ôfj,eVous, Kai

eLk.zvi.t3, \ r ^ ja ' . r ^ . \ >a
38. irapaAuTiKOu; * KUi cucpaTTCuacf auTOUs. 25. xai T|Ko\ou6T]aai^
auTw oxXoi TToXXol diro ttjs faXiXaia; Kai AcKair^Xcus Kai 'icpo-
voXufiWK Kai 'louSaias, koI ir^paK tou 'lopSdôu.
1 So in BD (W.H.), ^XOiv in ^C.

• BC omit Kai, which is in CD. The force of Kai = and especially.
The ministry embraced three functions and Judaea, Peraea. With every allow
SiSdaKMV, KT)pvao-MV, Ocpaircvwv (ver. ance for the exaggeration of a popular
23), teaching, preaching, healing. Jesus account, this speaks to an extraordinary
was an evangelist, a master, and a healer impression.
of disease. Matt, puts the teaching Chapters V.-VII. The Sermon on
function first in accordance with the THE Mount. This extended utterance
character of his gospel. The first gospel of Jesus comes upon us as a surprise.
is weak in the evangelistic element com- Nothing goes before to prepare us to
pared with the third SiSaxii is more : expect anything so transcendently great.
prominent than Ki]pv7p,a. The healing Tne impressions made on the Baptist, the
function is represented as exercised on a people in Capernaum Sjmagogue (Mk. i.
large scale irao'av vdo'ov Kai irewrav
:
27), and the four fishermen, speak to
paXaKiav, every form of disease and wisdom, power, and personal charm, but
ailment. Euthy. Zig. defines vdcos as not so as to make us take the sermon
the chronic subversion of health {r\ as a thing cf course. Our surprise is all
Xpovia irapaTpoirT) Ttjs tov <rii\Laroi the greater that there is so little ante-
f 5«ws).p-aXaKia as the weakness in which cedent narrative. By an effort of
it begins (ipXT X*'*'*'"*''**'' o-tS/iaTos, imagination we have to realise that
irpoaYY*Xos vocrov). The subjects of —
much went before preaching, teaching,
healing are divided into two classes, ver. interviews with disciples, conflicts with
(4. They brought to Him irovTas t. Pharisees, only once mentioned hitherto
X. «x* 'ToiKiXois vdffoi9i all who were (iii. 7), yet here the leading theme of
Afflicted with various diseases (such as discourse.
fever, blindness)
leprosy, also those ; The sermon belongs to the didache,
Paadvois seized with dis-
o-uvexoP'«*'<»'*'Si not to the kerygftna. Jesus is here the
eases of a tormenting nature, of which Master, not the Evangelist. He ascends
three classes are named the Kai in T. — the hill to get away from the crowds
R. before 8ai|iov. is misleading the follow- ; below, and the disciples, now become a
ing words are epexegetical : 8ai|iiovito|Jic- considerable band, gather about Him.
kovs, aeXiivtoJoptvovSi irapaXvTiKoijg = Others may not be excluded, but the jAa-
demoniacs, epileptics (their seizures Otjtoi are the audience proper. The dis-
following the phases of the moon), course may represent the teaching, not of
paralytics. These forms of disease are a single hour or day, but of a period of
graphically called torments, (^da-avos. retirement from an exciting, exhausting
first a touch-stone, hpis Lydius, as in ministry below, and all over Galilee ;
Pindar, Pythia, x. 105 : rieipwvTi Si Ka\ rest being sought in variation of work,
Xpvo-os Iv Paadvo) irpEirci Kai v6o% 6p6os evangelist and teacher alternately. A
then an instrument of torture to extract better name for these chapters than the
truth ; then, as here, tormenting forms of Sermon on the Mount, which suggests a
disease.) The fame, y] olkot), of such a concio ad populnm, might be The Teach-
marvellous ministry naturally spread ing on the Hill. It may be a combina-
widely, els oXt]v ttjv Zvpiav, throughout tion of several lessons. One very
the whole province to which Palestine outstanding topic is Pharisaic righteous-
belonged, among Gentiles as well as ness. Christ evidently made it His
Jews. Crowds gathered around the business in one of the hill lessons to
wonderful Man from all quarters west, : define controversially His position in
east, north, south Galilee, Decapolis
; reference to the prevailing type of piety,
on the eastern side of the lake, Jerusalem which we may assume to have been to
:
; —
V. 1—3. EYArrEAION 95
V. I. lAfiN 8^ Toys oxXous * avi^r] els to opos • Kal ''

KaOiCTavTOS » sa™e
auTou, irpocrqXSot' auTw ^ oi [jiaorjTai auTOu • 2. Kai at'oifas to ch. xiv.
(TTOiJia auTOu, eSiSatrKci' auTous, \iy<av, 3. ""MaKapioioi 'TrTwôl Mk. iii.13.

b here and
in xiii. 48. Mk. ix. 35.intrans.,aIso Heb. i. 3 trans. 1 Cor. vi.
Lk. iv. ao ai., ; 4. Eph. ii.6 fffucoc).
c frequent in Gospp. and Acts, nowhere else in N. T. d again in ziiL 35. e Ch. xi. 6; ziii. 16.
Lk. i. 45 ; X. 23. t Ch. xi. 5. Lk. iv. 18.
1 B omits avTw ; bracketed as doubtful in W.H.
Him a subject of long and careful study and addressed Himself henceforth to His
before the opening of His public career. disciples, as if they alone were the
The portions of the discourse which bear objects of His care, or to teach them an
on that subject can be picked out, and esoteric doctrine with which the multi-
others not relating thereto eliminated, tude had no concern. Jesus was not
and we may say if we choose that the monastic in spirit, and He had not two
resulting body of teaching is the Sermon doctrines, one for the many, another for
on the Mount (so Weiss). Perhaps the the few, like Buddha. His highest
truth is that these portions formed one teaching, even the Beatitudes and the
of the lessons given to disciples on the beautiful discourse against care, was
hill in their holiday summer school. The meant for the million. He taught
Beatitudes might form another, instruc- disciples that they might teach the
tions on prayer (vi. 7-15) a third, world and so be its light. For this
admonitions against covetousness and purpose His disciples came to Him when
care (vi. 19-34) a fourth, and so on. As He sat down (KaGicravros airoii) taking
these chapters stand, the various parts the teacher's position {cf. Mk. iv. i, ix.
cohere and sympathise wonderfully so as 35, xiii. 3). Lutteroth (Essai d'lnterpre-
to present the appearance of a unity tation, p. 65) takes KaSio-avTos as mean-
but that need not hinder us from regarding to camp out (camper), to remain for
ing the whole as a skilful combination a time, as in Lk. xxiv. 49, Acts xviii. 11.
of originally distinct lessons, possessing He, I find, adopts the view I have
the generic unity of the Teaching on indicated of the sermon as a summary
the Hill. This view I prefer to that of all the discourses of Jesus on the hill
which regards the sermon as a com- during a sojourn of some duration. The
pendium of Christ's whole doctrine (De hill, TO opos, may be most naturally
Wette), or the magna charta of the taken to mean the elevated plateau
kingdom (Tholuck), though there is a rising above the seashore. It is idle to
truth in that title, or as an ordination inquire what particular hill is intended.
discourse in connection with the setting Ver. 2. avo(|as to CTojxa solemn :
apart of the Twelve (Ewald), or in its description of the beginning of a weighty

original parts an anti-Pharisaic manifesto discourse. —
eSiSao-Kcv, imperfect, imply-
(Weiss-Meyer). For comparison of ing continued discourse.
Matthew's version of the discourse with Vv. 3-12. The Beatitudes. Some
Luke's see notes on Lk. vi. 20-49. general observations may helpfully intro-
Chap. v. 1-2. Introductory statement duce the detailed exegesis of these
by evangelist. 'ISuv Si . sis to . . golden words.
opos. Christ ascended the hill, accord- 1. They breathe the spirit of the scene.
ing to some, because there was more On the mountain tops away from the
room there for the crowd than below. I bustle and the sultry heat of the region
prefer the view well put by Euthy. Zig. below, the air cool, the blue sky over-
"He ascended the near hill, to avoid head, quiet all around, and divine
the din of the crowd (Oopvôvs) and to tranquillity within. We
are near heaven
give instruction without distraction for ;
here.
He passed from the healing of the body 2. The originality of these sayings
to the cure of souls. This was His habit, has been disputed, especially by modern
passing from that to this and from this Jews desirous to credit their Rabbis
to that, providing varied benefit." But with such good things. Some of them,
we must be on our guard against a e.g., the third, may be found in sub-
double misunderstanding that might be stance in the Psalter, and possibly many,
suggested by the statement in ver. i, or all of them, even in the Talmud. But
that Jesus went up to the mountain, as what then ? They are in the Talmud as
if in ascetic retirement from the world, a few grains of wheat lost in a vast heap
"
90 KATA MATGAION
g the name tw TrrtuiiaTi •
oTi auTuk' tcTTLv in * SaaiXcia Toiv * oupacuc. 4.
for the k. ' ^ '^
\
„ , ,
of G. in uaKapioi ' 01 irek'OoGi'Tes •on ,
auToi irapaKXiriGiicrovTai. 5. lAaKapioi

Mt., put
into the Baptist's moutb, in iii. a. His, not Christ's, ace. to Weiss el al. b Ch. ix. 15.
' The 2nd and 3rd Beatitudes (w. 4, 5) are transposed in D, most old Latin texts,
and in Syr. Cur. Tisch. adopts this order.
of chaff. The originality of Jesus lies in fore, as Luke puts it, MaKapioi ol
putting the due value on these thoughts, TTTuxot, Matthew preserving one of the
collecting them, and making them as expansions, not necessarily the only one.
prominent as the Ten Commandments. Of course, another view of the expansion
No greater service can be rendered to is possible, that it proceeded not firom
mankind than to rescue from obscurity Christ, but from the transmitters of His
neglected moral commonplaces. sayings. But this hypothesis is not a
3. The existence of another version of whit more legitimate or likely than the
the discourse (in Lk.), with varying other. I make this observation, not in
forms of the sayings, has raised a the spirit of an antiquated Ilarmonistic,

question as to the original form. Did but simply as a contribution to historical
Christ, e.g., say "Blessed the poor" criticism.
(Lk.) or " Blessed the poor in spirit 4. Each Beatitude has a reason an-
(Matt.) ? This raises a larger question as nexed, that of the first being " for theirs
to the manner of Christ's teaching on is the kingdom of heaven ". They vary
the hill. Supiiose one day in a week of in the different Beatitudes as reported.
instruction was devoted to the subject It is conceivable that in the original
of happiness, its conditions, and heirs, themes the reason annexed to the first
many things might be said on each lead- was common to them all. It was under-
ing proposition. The theme would be stood to be repeated like the refrain of a
announced, then accompanied with song, or like the words, " him do I call a
expansions. A modern biographer Brahmana," annexed to many of the
would have prefaced a discourse like moral sentences in the Footsteps of the
this with an introductory account of the Law in the Buddhist Canon. " He who,
Teacher's method. There is no such when assailed, does not resist, but speaks
account in the Gospels, but there are mildly to his tormentors him do I call a—
incidental notices from which we can Brahmana." So " Blessed the poor, for
learn somewhat. The disciples asked theirs is the kingdom of heaven",
questions and the Master answered them. "blessed they who mourn, for," etc.;
Jesus explained some of His parables to "blessed the meek, the hungry, for," etc.
the twelve. From certain parts of His The actual reasons annexed, when they
teaching, as reported, it appears that He vary firom the refrain, are to-be viewed as
not only uttered great thoughts in explanatory comments.
aphoristic form, but occasionally en- 5. It has been maintained that only
larged. The Sermon on the Mount certain of the Beatitudes belong to the
contains at least two instances of such authentic discourse on the mount, the
enlargement. The thesis, " I am not rest, possibly based on true login of Jesus
come to destroy but to fulfil " (ver. 17), spoken at another time, being added
is copiously illustrated (w. 21-48). The by the evangelist, true to his habit of
counsel against care, which as a thesis massing the teaching of Jesus in topical
might be stated thus: " Blessed are the groups. This is the view of Weiss (in
is amply expanded (vv. 25-34).
care-free," Matt. Evan., and in Meyer). He thinks
Even one of the Beatitudes we find
in —
only three are authentic the first, third,
traces of explanatory enlargement in ; —
and fourth all pointing to the righteous-
the last, " Blessed are the persecuted ". ness of the kingdom as the summum
It is perhaps the most startling of all the bonum : the first to righteousness as
paradoxes, and would need enlargement not yet possessed the second to the
;
greatly, and some parts of the expansion want as a cause of sorrow the third to;
have been preserved (w, 10-12). On righteousness as an object of desire.

this view both torms of the first This view goes with the theory that
Beatitude might be authentic, the one as Christ's discourse on the hill had refer-
theme, the other as comment. The ence exclusively to the nature 01 true and
theme would always be put in the lewest lalse righteousness.
possible words the first Beatitude there-
; 6. A final much less important ques*
— :
4-6. EYArrEAION 97
01 'irpacis' OTi auTol KXT|po»'OfiT]aouo'i. r^v yi\v. 6. fiOKcIpioi oiiCb. zi. ag;
ireicwkxes Kai oi(|/u^Tes ttjk oiKaioauinr)K • oTi auroi y^ppTaadriaoyrai. Pet. jii. 4.
j Ch. XXV.
34. Heb. vi. la. k Ch. xiv. ao.
tion in reference to the Beatitudes is that wise—such is the first and fundamental
which relates to their number. One lesson. — TO) irvevfittTi. Possibilities are
would say at a first glance eight, counting not certainties to turn the one into the
;
ver. 10 as one, vv. 11, 12 being an en- other the soul or will of the individual
largement. The traditional number, must come in, for as Euthy. Zig. quaintly
—
however, is seven vv. 10-12 being re- says, nothing involuntary can bless {ovZkv
garded as a transition to a new topic. rStv airpoatp^Twy fjiaKapio-rdv). " In
This seems arbitrary. Delitsch, anxious spirit " is, therefore, added to develop
to establish an analogy with the Deca- and define the idea of poverty. The
logue, makes out ten —
seven from ver. 3 comment on the theme passes from the
to ver. 9, ver. 10 one, ver. 11 one, and lower to the higher sphere. Christ's
ver. 12, though lacking the iiaKapioi, the thought includes the physical and social,
tenth its claim resting on the exulting
; but it does not end there. Luke seems
words, xaiptTe koL a,ya\\i,a<rd€. This to have the social aspect in view, in
savours of Rabbinical pedantry. accordance with one of his tendencies and
Ver. 3. (laKapioi.. This is one of the the impoverished condition of most mem-
words which have been transformed and bers of the apostolic Church. To limit
ennobled by N. T. use ; by association, the meaning to that were a mistake, but
as in the Beatitudes, with unusual con- to include that or even to emphasise it
ditions, accounted by the world miser- in given circumstances was no error.
able, or with rare and difficult conduct, Note that the physical and spiritual lay
e.g., in John xiii. 17, " if ye know these close together in Christ's mind. He
things, happy (jiaKapioi) are ye if ye do passed easily from one to the other (John
them ". Notable in this connection is iv. 7-10 Lk. X. 42, see notes there).
;
the expression in i Tim. i. 11, "The Tw irv. is, of course, to be connected with
Gospel of the glory of the happy God". TTTwxo'', not with {xaKapioi. Poor in spirit
The implied truth is that the happiness is not to be taken objectively, as if spirit
of the Christian God consists in being a indicated the element in which the
Redeemer, beairing the burden of the poverty is manifest poor intellect —
world's sin and misery. How different "homines ingenio et eruditione parum
from the Epicurean idea of God Our ! florentes" (Fritzsche) = the vtjttioi in
word " blessed" represents the new con- Matt. xi. 25 ; but subjectively, poor in
—
ception of felicity. ol tttjoxoI 'irT«x<5s : their own esteem. Self-estimate is the
essence of the matt«,r, and is compatible
in Sept. stands for cix. i6, or
'JVHi^ Ps- with real wealth. Only the noble think
^35^ Ps. xl. i8: the poor, taken even in meanly of thamsilvcs. The soul ot
goodness is in tVje lUan who is really
the most abject sense, mendici, Tertull. humble. Poverty Liid to heart pass«
adv. Mar. iv. 14. ittwxos and irevrjs into riches. A high Vdeai of life li-e
originally differed, the latter meaning beneath all. Ai d vhat ideal is the tiisk
poor as opposed to rich, the former between the social and the spiritual.
destitute. But in Biblical Greek itTutxoi, The poor man pat sew ir to Ihe l<lessedness
ir«vt)T€s, irpaeis, raireivoi are used indis- of the kingdom £s soon as he realises
criminately for the same class, the poor what a man is or ought to be. Poor in
of an oppressed country. Vide Hatch, purse or even in characttr, no man is
Essays in Biblical Greek, p. 76. The beggared who has a vision t>f Mian's chief
term is used here in a pregnant sense, end and chief good. avs'wv, emphatic —
absolute and unqualified at least to begin position ;/;</ri', note it well.
: t?o in the
with ; qualifications come after. From following verses a-urol and aviruv. soti,
to cower in dispiritment and
iTTwo-o-crt, not merely in prospect, but in present
fear, always used in an evil sense till possession. The kingdom of heaven is
Christ taught the poor man to lift up his often presented in the Gospels apoca-
head in hope and self-respect the very ; lyptically as a thing in the future to be
lowest social class not to be despaired of, given to the worthy by way of external
a future possible even for the mendicant. recompense. But this view pertains
Blessedness possible for the poor in every rather to the form of thought than to the
sense they, in comparison with others,
; essence of the matter. Christ speaks ot
under no disabilities, rather contrari- the kingdom here not as a known quan-
— —
98 KATA MATGAION V.
Heb. 7. fiUKcipioi 01 on eXetjiioKcs auToi t\e^]6r)aoKTai. b.

17.
«>- Kapoia |jk.aK(ipioi

I li. •
n Rom.
30, 31.
xi.
I 01
,
" Kaoapoi
^/oon .\v
TTJ • auTOi tok ©cow
ô'oi|/orrai. 9.
'
fiaKapioi
Tim. i. 13.
16. o 1 Tim. i. 5; ::Tim. ii. 22. o Ilcb. .\ii. i.| (seeing God).
tity, but as a thing whose nature He is in common refrain theirs is the kingdom
:
the act of defining by the aphorisms He of heaven, that being the only thing
utters. If so, then it consists essentially they are likely to get. Jean Paul
in states of mind. It is within. It is our- Richter humorously said " The French
:
selves, the true ideal human. have the empire of the land, the English
Ver. 4. ol ir(vQovvTt%. Who are the empire of the sea to the Germans ;
they ? All who on any account grieve ? belongs the empire of the air ". But
Then this Beatitude would give utterance Jesus promises to the meek the empire of
to a thoroughgoing optimism. Pessimists —
the solid earth KXT]povo|jii^(rovo-i ttjk
say that there are many griefs for which Y'ijv. Surely a startling paradox That !
there is no remedy, so many that life is the meek should find a foremost place in
not worth living. Did Jesus mean to the kingdom of heaven is very intel-
meet this position with a direct nega- ligible, but " inherit the earth "—the land
tive, and to affirm that there is no of Canaan or any other part of this
sorrow without remedy ? If not, then —
planet is it not a delusive promise ?
He propounds a puzzle provoking Not altogether. It is at least true as a
thoughtful scholars to ask: What grief doctrine of moral tendency. Meekness
is that which will without fail find com- after all is a power even in this world, a
fort There can be no comfort where
? "world-conquering principle " (Tholuck).
there no grief, for the two ideas are
is The meek of England, driven from their
correlative. But in most cases there native land by religious intolerance,
is no apparent necessary connection. have inherited the continent of America.
Necessary connection is asserted in this Weiss (Meyer) is quite sure, however,
aphorism, which gives us a clue to the that this thought was far (ganz fern)
class described as oi irsvBovvTes- Their from Christ's mind. I venture to think
peculiar sorrow raust be one which com- he is mistaken.

forts itself, a grief that has the thing it The inverse order of the second and
grieves for in the very grief. The com- third Beatitudes found in Codex D, and
fort is then no outward good. It lies in favoured by some of the Fathers, e.g.,
a right state of soul, and that is given Jerome, might be plausibly justified by
in the sorrow which laments the lack of the affinity between poverty of spirit and
it. The sorrow reveals love of the good, meekness, and the natural sequence of
and that love is possession. In so far as the two promises possession of the
:
all kinds of sorrow tend to awaken re- kingdom of heaven and inheritance of
flection on the real good and ill of human the earth. But the connection beneath
life, and so to issue in the higher sorrow the surface is in favour of the order as it
of the soul, the second Beatitude may be stands in T. R.
taken absolutely as expressing the tend- Ver. 6. If the object of the hunger
ency of all grief to end in consolation. and thirst had not been mentioned this
jrapaKXTjSiio-ovTai, future. The comfort fourth Beatitude would have been parallel
is latent in the very grief, but for the in form to the second Blessed the :
present there is no conscious joy, but hungry, for they shall be filled. We
only poignant sorrow. The joy, how- should then have another absolute affir-
ever, will inevitably come to birth. No mation requiring qualification, and

noble nature abides permanently in the raising the question What sort of
:
house of mourning. The greater the hunger is it which is sure to be satisfied ?

sorrow, the greater the ultimate gladness, That might be the original form of the
the "joy in the Holy Ghost " mentioned aphorism as given in Luke. The answer
by St. Paul among the essentials of the to the question it suggests is similar to
Kingdom of God (Rom. xiv. 17). that given under Beatitude i. The
hunger whose satisfaction is sure is that
Ver. 5. ol Trpacis: in Sept. for CliJ]^ which contains its own satisfaction. It
in Ps. xxxvii. 11, of which this Beatitude is the hunger for moral good. The
is an echo. The men who suffer wrong passion for righteousness is righteous-
without bitterness or desire for revenge, ness in the deepest sense of the word.
a class who in this world are apt to go to •rrcivwvTcs koi 8i\|/«vt£s. These verbs,
the wall. In this case we should have like all verbs of desire, ordinarily take
expected the Teacher to end with the the genitive of the object. Here and in
i
: :
7 — lo. EYArrEAION 99
01 Petpini'OTroioi •
oti auxoU ''uiol 0eou KXinGino-oi'Tai. lO. uaKapiot p here only.
^
' ' ' '
, , The verb
ol SeSicjyP'EVoi. eveKev 8iKaiocrufT]s •
oti aurwv icrriv r] PaaiXeia twc Col. i. 20.
Lk. XX. 36. Rom. viii. 14, 19. Gal. iii. 26.
^ avroi omitted in ^CD

it. vul. syr,, bracketed in W.H. It may have been
omitted by homceoteleuton and it seems needed for emphasis.
other places in N. T. they take the accusa- kingdom as the summum bonum with
tive, the object being of a spiritual undivided heart. The last is the most
nature, which one not merely desires to relevant to the general connection and
participate in, but to possess in whole. the most deserving to be insisted on.
Winer, § xxx. 10, thus distinguishes the In the words of Augustine, the mundunt
two constructions Sixlâv ((>iXoa-o(|>ias =
: cor is above all the simplex cor. Moral
to thirst after philosophy ; 8t\|r. simplicity is the cardinal demand in
4>tXo<70(|>iav =
to thirst for possession Christ's ethics. The man who has
of philosophy as a whole. Some have attained to it is His view perfect
in
thought that 8ia is to be understood (Matt. xix. 21). Without it a large
before 8ik., and that the meaning is numerical list of virtues and good habits
" Blessed they who suffer natural hunger goes for nothing. With it character,
and thirst on account of righteousness ". however faulty in temper or otherwise,
Grotius understands by Sik. the way or is ennobled and redeemed. rbv Oeov —
doctrine of righteousness. 6\j/ovTai their reward is the beatific
:
Ver. 7. This Beatitude states a self- vision. Some think the reference is not to
acting law of the moral world. The the faculty of clear vision but to the rare
exercise of mercy (IXeos, active pity) privilege of seeing the face of the Great
tends to elicit mercy firom others God — King (so Fritzsche and Schanz). " The
and men. The chief reference may be expression has its origin in the ways of
to the mercy of God in the final awards eastern monarchs, who rarely show them-
of the kingdom, but the application need selves in public, so that only the most
not be restricted to this. The doctrine intimate circle behold the royal counten-
of Christ abounds in great ethical prin- ance " (Schanz) = the pure have access
ciples of universal validity "he that : to the all but inaccessible. This idea
humbleth himself shall be exalted," " to does not seem to harmonise with Christ's
him that hath shall be given," etc. This general way of conceiving God. On the
Beatitude suitably follows the preceding. other hand, it was His habit to insist on
Mercy is an element in true righteous- the connection between clear vision and
ness (Mic. vi. 8). It was lacking in moral simplicity to teach that it is the
;
Pharisaic righteousness (Matt, xxiii. 23). single eye that is full of light (Matt. vi.
It needed much to be inculcated in 22). It is true that the pure shall have
Christ's time, when sympathy was killed access to God's presence, but the truth
by the theory that all suffering was to be insisted on in connection with this
penalty of special sin, a theory which Beatitude is that through purity, single-
fostered a pitiless type of righteousness ness of mind, they are qualified for seeing,
(Schanz). Mercy may be practised by knowing, truly conceiving God and all
many means; "not by money alone," that relates to the moral universe. It is
says Euthy. iîg., " but By word, and if you the pure in heart who are able to see and
have nothing, by tears" (Sua SaKp-uwv). say that " truly God is good" (Ps. Ixxiii.
Ver. 8. ol Ka9apoi ttj KapSio. t. KapS. : i) and rightly to interpret the whole
may be an explanatory addition to indi- phenomena of life in relation to Pro-
cate the region in which purity shows vidence. They shall see, says Jesus
itself. That purity is in the heart, the casting His thought into eschatological
seat of thought, desire, motive, not in form, but He means the pure are tht
the outward act, goes without saying men who see; the double-minded, the
from Christ's point of view. Blessed two-souled (8i\[/vxos, James i. 8) man \r
the pure. Here there is a wide range of blind. Theophyiact illustrates the con-
suggestion. The pure may be the spot- nection between purity and vision thus
less or faultless in general the continent
; oJairep -yap to KaroirTpov, eavjj KaOapov
with special reference to sexual indul- TOT£ Se'xtTai Ta9 €|x<j)acr€is, oijtu Kat r\
gence—those whose very thoughts Kadapa tj/vxT) Se'xtTai oi|/iv Qtov,
are clean or the pure in motive, the
;
Ver. g. 01 eip-qvoTroioi not merely :
single-minded, the men who Kek the those who have peace in their own soula
:
lOO KATA M ATOM ON V.
rRom.ix. I. oupaKUf. II. u.aK(ipioi i<TTt, OTac ^ceiSiawaiK duds Kal Siuôicri,
Heb. vi. , , ^ > . - 1 A« t -
i8. Kai eiTTwai irdi' iroyyipoy pfjfia' Kaw ufiw*' ' \j(eu86fiecoi,'* IvcKev •^
t Lk.
'.ver. 46.
z. 31. ,„
cfioo.
,
12. xîiip^Te Kai
v.>\\~A«.t
dyaWiaaue, on o A\t->
p,iaaos
ufj.uk'
\\i
iroXOs cf
Ch- vi. I, , . „ -
,
Tois oupafois •
ouT(i)
i •!:' t X'
yap eOKOgaK tous iTpo(})r)Tas
^
tous
» V .
irpo ofiwK.
2, 5, etc.
1 This word (in CAZ) is omitted in ^BD. It may have been added to make the
sense clear.
' K06 v|iwv before irav in D.
» Omitted in D ; found in ^BC al.
through purity (Augustine), or the peace- flections —

" Blessed are ye. " Is it
loving (Grotius, VVetstein), but the active likely that Jesus would speak so early
heroic promoters of peace in a world full of this topic to disciples? Would He
of alienation, party passion, and strife. not wait till it came more nearly within
Their efforts largely consist in keepin'^ the range of their experience ? Nay, is
aloof from sectional strifes and the the whole discourse about persecution
passions which beget them, and living not a reflection back into the teaching of
tranquilly for and in the whole. Such the Master of the later experiences of the
men have few friends. Christ, the ideal apostolic age, that sufi"ering disciples
peace-maker, was alone in a time given might be inspired by the thought that
up to sectarian division. But they have their Lord had so spoken ? It is possible
their compensation —
viol Otov tcXt|6ii- to be too incredulous here. If it was not
(TovToi. God owns the disowned and too soon to speak of Pharisaic righteous-
distrusted as His sons. They shall be ness it was not too soon to speak of
called because they are. They shall be suffering for true righteousness. The
called at the great consummation nay, ; one was sure to give rise to the other.
even before that, in after generations, The disciples may already have had ex-
when party strifes and passions have perience of Pharisaic disfavour (Mk. ii.,
ceased, and men have come to see who iii.). In any case Jesus saw clearly what
were the true friends of the Divine was coming. He had had an apocalypse
interest in an evil time. of the dark future in the season of tempta-
Vv. 10-12. ol 8c8io>7p.^voi £. 81K. The tion, and He deemed it fitting to lift the
original form of the Beatitude was pro- veil a little that His disciples might get
bably: Blessed the persecuted. The —
a glimpse of it. oxav oveiSio-bxriv . . .
added words only state what is a, matter lv6Kcv c|i.ou: illustrative details pointing
of course. No one deserves to be called to persistent relentless persecution by
a persecuted one unless he suffers for word and deed, culminating in wilful,
righteousness, oi SeSitoY. (perf. part.) malicious, lying imputations of the gross-
the persecuted are not merely men who est sort —
irav irovripov, every conceivable
have passed through a certain experience, —
calumny \|;€v8o|x€voi, lying not merely
:
but men who bear abiding traces of it in in the sense that the statements are
their character. Thev are marked men, false, but in the sense of deliberately
and bear the stamp of trial on their faces. inventing the most improbable lies their ;
It arrests the notice of the passer-by: only excuse being that violent prejudice
commands his respect, and prompts the leads the calumniators to think nothing
question, Who
and whence ? They are too evil to be believed against the objects
veteran soldiers of righteousness with an of their malice. — eveicev t\i.ov for Him
;
unmistakable air of dignity, serenity, and who has undertaken to make you fishers
buoyancy about them. avTwv Itrriv r\ p. — of men. Do you repent following Him ?
T. ovp. The common
refrain of all the —
No reason why. Ver. 12. xaLptrt ical
Beatitudes expressly repeated here to
is ay. In spite of all, joy, exultation is
hint that theirs emphatically is the possible —
nay, inevitable. I not only
Kingdom of Heaven. It is the proper exhort you to it, but I tell you, you cannot
guerdon of the soldier of righteous- help being in this mood, if once you
ness. It is his now, within him in throw yourselves enthusiastically into
the disciplined spirit and the heroic the warfare of God. 'AyaXXiaa is a
temper developed by trial. Ver. 11. — strong word of Hellenistic coinage, from
{xaK^pioi loT«. The Teacher ex- ayav and oXXofiai, to leap much, signify-
patiates as if it were a favourite theme, ing irrepressible demonstrative gladness.
giving a personal turn to His further re- This joy is inseparable from the heroic
— — —
II— 13- EYAITEAION lOI
13. " Vjieis eoTc TO aXas tt^s y^? '

eak Se to aXas '
fioipafflfj, u Mk. ix. 50/
cf Tivt * dXiafirâerai ; eis ou8ec ia)(uei en, el jjir) pX^f)^Ti^'al ^ eôj, ;i4. Col.
IV. 6.
V Lk. xiv. 34. Rom. i. 22. i Cor. i. 20. w here and in Mk. ix. 49.
^ pXt^P V in ^BC I, 33, Origen, which carries along with it the omission of Kai
after 4w-
temper. It is the joy of the Alpine will be indeed the salt of the earth and
climber standing on the top of a snow- the light of the world. Vitally important
clad mountain. But the Teacher gives functions are indicated by the two
two reasons to help inexperienced dis- figures. Nil sole et sale utilius was a
ciples to rise to that moral elevation, Roman proverb (Pliny, H. N., 31, g).
Sri 6 |i.io-6bs . . . ovpavois. For evil Both harmonise with, the latter points
treatment on earth there is a com- expressly to, a universal destination of
pensating reward in heaven. This hope, the new religion. The sun lightens all
weak now, was strong in primitive lands. Both also shov/ how alien it was
Christianity, and greatly helped martyrs from the aims of Christ to be the teacher
and confessors. ovtws yap e. tovs of an esoteric faith.
•irpo<|>iiTas. If we take the yap as giving Ver. 13. aXas, a late form for SXs,
a reason for the previous statement the aXos, masculine. The properties of salt
sense will be you cannot doubt that the
: are assumed to be known. Com-
prophets who suffered likewise have mentators have enumerated four. Salt
received an eternal reward (so Bengel, is pure, preserves against corruption,
Fritzsche, Schanz, Meyer, Weiss). But gives flavour to food, and as a manuring
we may take it as giving a co-ordinate element helps to fertilise the land. The
reason for joy = ye are in good com- last mentioned property is specially
pany. There is inspiration in the insisted on by Schanz, who finds a
" goodly fellowship of the prophets," reference to it in Lk. xiv. 35, and thinks
quite as much as in thought of their it is also pointed to here by the expres-
posthumous reward. It is to be noted sion tt)s yhs. The first, purity, is a

that the prophets themselves did not get quality of salt per se, rather than a con-
much comfort from such thoughts, and dition on which its function in nature
more generally that they did not rise to depends. The second and third are
the joyous mood commended to His doubtless the main points to be insisted
disciples by Jesus but were desponding
; on, and the second more than the third
and querulous. On that side, therefore, and above all. Salt arrests or prevents
there was no inspiration to be got from the process of putrefaction in food, and
thinking of them. But they were the citizens of the kingdom perform the
thoroughly loyal to righteousness at all same function for the earth, that is, for
hazards, and reflection on their noble the people who dwell on it. In Schanz's
career was fitted to infect disciples with view there is a confusion of the
their spirit. — rois •rrpo vy.u>v words skil- : metaphor with its moral interpretation.
fully chosen to raise the spirit. Before you Fritzsche limits the point of comparison
not only in time but in vocation and to indispensableness = ye are as
destiny. Your predecessors in function necessary an element in the world as
and suffering take up the prophetic
; salt is a needlessly bald interpretation.
;
succession and along with it, cheerfully, Necessary certainly, but why and for
its tribulations. what ? —
TT)s Y»js might mean the land ol
Vv. 13-16. Disciple functions. It is Israel (Achelis, Bergpredigt), but it is
quite credible that these sentences more natural to take it in its widest
formed part of the Teaching on the significance in harmony with KocrfJiov.
Hill. Jesus might say these things at a Holtzmann (H. C.) sets K6arôv down to
comparatively early period to the men the account of the evangelist, and thinks
to whom He had already said I will : yfj? in the narrow sense more suited to
make you fishers of men. The functions the views of Jesus. Ver. 14. (toipavS-jj.—
assigned to disciples here are not more The Vulgate renders the verb evanuerit.
ambitious than that alluded to at the Better Beza and Erasmus, infatiiatin
time of their call. The new section fuerit. If the salt become insipid, so as
rests on what goes before, and postulates to lack its proper preserving virtue
possession of the attributes named in can this happen ? Weiss and others
the Beatitudes. With these the disciples reply: It does not matter for the point
—
I02 KA'l'A M ATOM ON V.
"^
^'^ *!.': ^ Kai ^ * KaTaTraxeiaGai utto rCty dt'GpoirrwK. 14. 'Y|i.€ls tare to <t)ws
Heb.x.ig. joo Koafiou ou Suârai ttoXis Kpu^fji'ai ^Trd^'u opous
•
kciijicVy] 15.
ID Lli- J"!'
ouSe ' KaiouCTt Xuyv'ov koI xiOe'aaiK aurot' utto t6>' r-
"^ n68io>', dXX' iitl
3j. Heb. ' .
xii. 18 al.
' Omitted in MSS. named in preceding note.
of the comparison. Perhaps not, but it But what a downcome : from being
does matter for the felicity of the saviours of society to supplying materials
metaphor, which is much more strikingly for footpaths 1
apt if degeneracy can happen in the Ver. 14. rh 4>us t. k., the light, the
natural as well as in the spiritual sphere. sun of the moral world conceived of as
Long ago Maundrell maintained that it full of the darkness of ignorance and
could, and modern travellers confirm his sin. The disciple function is now viewed
statement. Furrer says " As it was : as illuminating. And as under the figure
observed by Maundrell 200 j'ears zgc, so of salt the danger warned against was
it has often been observed in our time that of becoming insipid, so here the
that salt loses somewhat of its sharpness danger to be avoided is that of obscuring
in the storehouses of Syria and Palestine. the light. The light will shine, that is
Gathered in a state of impurity, it under- its nature, if pains be not taken to hide
goes with other substances a chemical it. —
ovi Svvarai irdXis, etc. As a city
process, by which it becomes really situate on the top of a hill cannot be
another sort of stuff, while retaining its hid, neither can a light fail to be seen
old appearance " (Ztscht. fur M. und unless it be expressly prevented from
R., i8go). A similar statement is made shining. No pains need to be taken to
by Thomson (Land and Book, p. 381). secure that the light shall shine. For
There is no room for doubt as to whether that it is enough to be a light. But
the case supposed can happen in the Christ knew that there would be strong
spiritual sphere. The " salt of the earth " temptation for the men that had it in
can become not only partially but them to be lights to hide their light. It
wholly, hopelessly insipid, losing the would draw the world's attention to
qualities which constitute its conservative them, and so expose them to the ill will
power as set forth in the Beatitudes and of such as hate the light. Therefore He
in other parts of Christ's teaching (e.g., goes on to caution disciples against the
Mat. xviii.). Erasmus gives a realistic policy of obscuration.
description of the ciuses of degeneracy Ver. 15. A parabolic word pointing
in these words " Si vestri mores fuerint
: out that such a policy in the natural
amore laudis, cupiditate pecuniarum, sphere is unheard of and absurd. KaL-
stijdio voluptatum, libidine vindicandi, ov<ri, to kindle, accendere, ordinarily
metu infamiae damnorum aut mortis neuter = urere ; not as Beza thought, a
infatuati," etc. (Paraph, in Evan. Matt.). Hebraism examples occur in late Greek
— Iv rLvi aXis not, with what shall the
:
;
authors (vide Kypke, Obser. Sac). The

so necessary salting process be done ? figure is taken from lowly cottage life.
but, with what shall the insipid salt be There was a projecting stone in the wall
salted ? The meaning is that the lost on which the lamp was set. The house
property is irrecoverable. A stern state- consisted of a single room, so that the
ment, reminding us of Heb. vi. 6, but tiny light sufficed for all. It might now
true to the fact in the spiritual sphere. and then be placed under the tnodius, an
Nothing so hopeless as apostate disciple- earthenware grain measure, or under the
ship with a bright past behind it to which bed (Mk. iv. 21), high to keep clear of
ithas become dead begun in the spirit, — serpents, therefore without danger of
ending in the flesh. els ovSev, useless — setting it on fire (Koetsveld, De Ge-
for salting, good for nothing else any lijkenissen, p. 305). But that would be
—
more («ti). cl ftT) pXi^GJv, etc. This is a —
the exception, not the rule done occa-
kind of humorous afterthought except : sionally for special reasons, perhaps dur-
indeed, cast out as refuse, to be trodden ing the hours of sleep. Schanz says
under foot of man, i.e., to make foot- the lamp burned all night, and that when
paths of. The reading pXT)0ev is much they wanted darkness they put it on the
to be preferred to pXTjStjvai, as giving floor and covered it with the " bushel ".
prominence to KaTairaTcto-Oou as the Tholuck also thinks people might cover
main verb, pointing to a kind of use the light when they wished to keep it
to which insipid salt can after all be put. burning, when they bad occasion to leave
TT)k XuXftClC KOI X<I|i1T«l irSffl TOIS ^^ Tjj OIKIOI. 16. OOTU Xa|Jn)/aTa) z Lk. xvii
TO <}>(<ls ofx.wk' iy.Trpo(TQev twc dfOpcuTrui/, oirus iSoxric ofiwc tcL * icaXol Actsxii.7.
epva, Ktti So^dauo'i toc iraWpa uiiw;' Toy iv TOis oupavois. 6.
.
a C/. Mt.
XXVI. 10. Mk. liv. 6, for an example 0/ a " good work ".
the room for a time. Weiss, on the noble conduct. The motive suggested
other hand, thinks it would be put under throws light on the name. God, we
a cover only when they wished to put it learn, as Father delights in noble conduct;
out (Matt;-Evan., p. 144). But was it as human fathers find joy in sons who
ever put out ? Not so, according to acquit themselves bravely. Jesus may
Benzinger (Heb. Arch., p. 124). have given formal instruction on the
Ver. 16. ovTu. Do ye as they do in point, but not necessarily. This first use
cottage life apply the parable. Xafi-
: — of the title is very significant. It is full,
y\iaru, let your light shine. Don't use solemn, impressive your Father, He
:
means to prevent it, turning the rare who is in the heavens so again in ver.
;
exception of household practice into the 45. It is suggestive of reasons for faith-
rule, so extinguishing your light, or at fulness, reasons of love and reverence.
least rendering it useless. Cowards can It hints at a reflected glory, the reward
always find plausible excuses for the of heroism. The noble works which
policy of obscuration —reasons
of pru- glorify the Father reveal the workers to
dence and wisdom gradual accustom-
: be sons. The double-sided doctrine of
ing of men to new ideas ; deference to this /!';,'/()« of Jesus is that the divine is
the prejudices of good men avoidance ;
revealed by the heroic in human conduct,
of rupture by premature outspokenness ;
and that the moral hero is the true son
but generally the true reason is fear of of God. Jesus Himself is the highest
unpleasant consequences to oneself. illustration of the twofold truth.
Their conduct Jesus represents as dis- Vv. 17-20. Jesus defines His position.
loyalty to Goi— Jiirws, etc. The shining At the period of the Teaching on the Hill
of light from the good works of disciples Jesus felt constrained to define His ethi-
glorifies God the Father in heaven. cal and religious position all round, with
The hiding of the light means withhold- reference to the O. T, as the recognised
ing glory. The temptation arises from authority, and also to contemporary
—
the fact a stern law of the moral world presentations of righteousness. The
it is —that just when most glory is likely disciples had already heard Him teach in
to accrue to God, least glory comes to the synagogues (Matt. iv. 23) in a manner
the light-bearer ; not glory but dishonour that at once arrested attention and led
and evil treatment his share. Many are hearers to recognise in Him a new type
ready enough to let their light shine of teacher (Mk. i. 27), entirely different
when honour comes to themselves. But firom the scribes (Mk. i. 22). The sen-
their " light " is not true heaven-kindled tences before us contain just such a
light; their works are not KoXa, noble, statement of the Teacher's attitude as
heroic, but irovTjpa (vii. 17), ignoble, the previously awakened surprise of His
worthless, at best of the conventional audiences would lead us to e.tpeci.
type in fashion among religious people, There is no reason to doubt their sub-
and wrought often in a spirit of vanity stantial authenticity though they may not
and ostentation. This is theatrical reproduce the precise words of the
goodness, which is emphatically not what speaker no ground for the suggestion of
;
Jesus wanted. Euthy. Zig. says ov : Holtzmann (H. C.) that so decided a
KcXcuei OeaTpCJeiv tt|v dptTTjv. position either for or against the law was
Note that here, for the first time in the not hkely to be taken up in Christ's time,
Gospel, Christ's distinctive name for God, and that we must find in these w. an
"Father," occurs. It comes in as a anti-Pauline programme of the Judaists.
thing of course. Does it presuppose At a first glance the various statementb
previous instruction ? (So Meyer.) One may appear inconsistent with each other.
might have expected so important a topic And assuming their genuineness, they
as the nature and name of God to have might easily be misunderstood, and give
formed the subject of a distinct lesson. rise to disputes in the apostolic age, or
But Christ's method of teaching was not be taken hold of in rival interests. The
scholastic or formal. He defined terms words of great epoch-making men gene-
hy dt ^criminating use; Father, e.g., as a rally have this fate. Though apparently
name for God, by using it as a motive to contradictory they might all proceed
104 KATA MATGAION
b with oTt 17, " MJ) * 'OuiCTTiTe oTi TiXOoK * KaTaXuffai rhv v6u.oy ft tous
here and
in I. 34
^
7rpo(j)i)Tas
jtxa
ouK »)X0ov'
\- wv
KarnXutrai, dXXa. TrXijpwaai.
-
1
o
8. dfATjf yop
Xeyu) ews irapfXOi] 6 oupafos Kai iwra
n* *
**
Boy), 6fAt^', &»' i] yi], €>' t] fiia
oftener
with inf.
.
K€paia ou
, ,^ fiT| TraptXoT]
rvA>'\'«/
airo tou vo\iou, ews o.v irdi'Ta
, ,
yeyy]ra{,.
or an
accus. with inf. c in same sense Acts v. 38, 39. Rom. xiv. ao. d Ch. xxiv. 34. Lk. x»i. 17. a
Cor. y. 17. James i. 10. e here only. t Lk. xvi. 17 (xrpc'a in both pi. W.H.).
from the many-sided mind of Jesus, and protests that He came not as an abro-
be so reported by the genial Gahlean gator, but as afuljiller. What role does
pubUcan in his Logia. The best guide to He thereby claim ? Such as belongs to
the meaning of the momentous declara- one whose attitude is at once free and
tion they contain is acquaintance with the reverential. He fulfils by realising in
generaJ drift of Christ's teaching [vide theory and practice an ideal to which
Wendt, Die Lehre Jesu, ii., 330). Verbal O. T. institutions and revelations point,
exegesis will not do much for us. We but which they do not adequately ex-
must bring to the words sympathetic press. Therefore, in fulfilling He neces-
insight into the whole significance of sarily abrogates in effect, while repudi-
Chriit's ministry. Yet the passage by ating the spirit of a destroyer. He
itself, \\cll weighed, is more luminous brings in a law of the spirit which
than at first it may seem. cancels the law of the letter, a kingdom
Ver. 17. Mt) vo|AicrriT€ These words : which realises prophetic ideals, while
betray a consciousness that there was setting aside the crude details of their
that in His teaching and bearing which conception of the Messianic time.
might create such an impression, and Vv. 18-19. These verses wear on first
are a protest against taking a surface view a Judaistic look, and have been
impression for the truth. KaraXvo-ai, to — regarded as an interpolation, or set down
abrogate, to set aside in the exercise of to the credit of an over-conservative
legislative authority. What freedom of evangelist. But they may be reconciled
mind is implied in the bare suggestion with ver. 17, as above interpreted. Jesus
of this as a possibility To the ordinary I expresses here in the strongest manner
religious Jew the mere conception would His conviction that the whole O. T. is
appear a profanity. A greater than the a Divine revelation, and tliat therefore
O. T., than Moses and the prophets, is every minutest precept has religious
But the Greater is full of rever- significance which must be recognised
here.
ence for the institutions and sacred in the ideal fulfilment.
—
'Ap.rjv, formula
books of His people. He is not come of solemn asseveration, often used by
to disannul either the law or the pro- Jesus, never by apostles, found doubled
phets. ?) before t. Trpo<|i. is not = icat. —
only in fourth Gospel. eWs av t?api\QJ^,
"Law" and "Prophets" are not taken etc. : not intended to fix a period after
here as one idea = the O. T. Scriptures, which the law will pass away, but a
as law, prophets and psalms seem to strong way of saying never (so Tholuck
be in Lk. xxiv. 44, but as distinct parts, —
and Weiss). Iwra, the smallest Letter in
with reference to which different atti- the Hebrew alphabet. —
xcpaia, the little
tudes might conceivably be taken up. projecting point in some of the letters,
^ implies that the attitude actually taken e.g., of the base line in Beth ; both
up is the same towards both. The pro- representing the minutiae in the Mosaic
phets are not to be conceived of as legislation. Christ, though totally op-
coming under the category of law posed to the spirit of the scribes, would
(Weiss), but as retaining their distinc- not allow them to have a monopoly of
tive character as revealers of God's zeal for the commandments great and
nature and providence. Christ's attitude small. It was important in a polemical
towards them in that capacity is the interest to make this clear. ov p.Ti ir., —
same as that towards the law, though elliptical = do not fear lest. Vide Kijhner,
the Sermon contains no illustrations Gram., § 516, 9 also Goodwin's Syntax,
;
under that head. "The idea of God —

Appendix ii. lu? av ir. yev., a second
and of salvation which Jesus taught bore protasis introduced with fws explanatory
the same relations to the O. T. revelation of the first Iws av irapeXO-Q vide ;
as His doctrine of righteousness to the Goodwin, § 510; not saying the same
O. T. law " (Wendt, Die L. J., ii., 344). thing, but a kindred eternal, lasting,
:
— TrXrjpucrai the common relation is ex-

: till adequately fulfilled the latter the
;
pressed by this weighty word. Christ more exact statement of Christ's tbouglu.
— — :
;
17— ao. EYArrEAION 105
IQ. Sc eac oij*" 'Xuari liiav rdv ^ iyrokdy TouTOJf Twf eXavtaTwi', Kai gjohnv. j8;
vii. 23 ; I.
,
SiSa^ri ouTw Tous ut-Gpcjirous, IXeixifTOs KXT]6T)a€Tai iv Ttj âaiXcta 35-
Tciv oupafuc •
OS af Troiir]CT|] Kai oioa^T), ouro9 p-eyas KX'»]8T|0'eTai xix.17;
,
„' .,' \ t " a , \ \
xxii. 40.
J
20. Xeyw on
.'
ec TTJ PaaiXeia
't~i\- -Ic'c-
twv' oupai/wK. ycip
twc
wÂ'^'>
'
eav fXTj
Kai
>
Lk.
John
i. 6.
lih.
ivepio'creuaYj
âpitraiuy,
,',.,rin \0\'
00
1^ otKatoo-ufTj ofiwi/ ^
fit) ctoeXoTjTe
ir\€iof
>
eis ttjk paaiXeiac
^ ypafijAaTewi/
twk
~ ,«i
oupavui'.
34.
with TCapa
in Eccles.
iii. ig. cy.
Rom. Y. 15. j sim. ellipt. const, i lobn ii. 2.
1
vfuov before t)8tK. ( = your righteousness) in ^BLA al. T. R. as in SUS.
Ver. 19. 8s âv ovv Kva~^, etc. ovv ; the moral zero. —
X^yw yap. The yap is
pointing to a natural inference from what somewhat puzzling. expect ii, We
goes before. Christ's view being such taking our attention off two types de-
as indicated, He must so judge of the scribed in the previous sentence and
setter aside of any laws however small. fixing it on a distinct one. Yet there
When a religious system has lasted long, is a hidden logic latent in the yap. It
and is wearing towards its decline and explains the IXaxio-ros of the previous
fall, there are always such men. The verse. The earnest reformer is a small
Baptist was in some respects such a man. character compared with the sweet
He seems to have totally neglected the wholesome performer, but he is not a
temple worship and sacred festivals. He moral nullity. That place is reserved
shared the prophetic disgust at formal- for another class. I call him least, not
ism. Note now what Christ's judgment nothing, for the scribe is the zero.
about such really is. A scribe or Phari- irXciov Tuv yp. k. <}>., a compendious
see would regard a breaker of even the comparison, tJjs StKaiotruvTjs being
least commandments as a miscreant. understood after irXtiov. Christ's state-
Jesus simply calls him the least in the ments concerning these classes of the
Kingdom of Heaven. He takes for Jewish community, elsewhere recorded,
granted that he is an earnest man, with enable us to understand the verdict He
a passion for righteousness, which is the pronounces here. They differed from
key to his iconoclastic conduct. He the two classes named in ver. 18, thus
recognises him therefore as possessing Class I aside the least command-
set
real moral worth, but, in virtue of his ments sake of the great class 2
for the ;
impatient radical-reformer temper, not conscientiously did all, great and small
great, only little in the scale of true class 3 set aside the great for the sake
moral values, in spite of his earnestness of the little, the ethical for the sake of
in action and sincerity in teaching. John the ritual, the divine for the sake of the
the Baptist was possibly in His mind, traditional. That threw them outside
or some others not known to us from the Kingdom, where only the moral has
—
the Gospels. os S' S.v toltiot] Kai 8iSd|'{), value. And the second is greater, higher,
etc. We
know now who is least who : than the first, because, while zeal for
is great ? The man who does and the ethical is good, spirit, temper, dispo-
teaches to do all the commands great sition has supreme value in the Kingdom.
and small great not named but under-
;
These valuations of Jesus are of great
stood oOtos jt^yas. Jesus has in view importance as a contribution towards
O. T. saints, the piety reflected in the defining the nature of the Kingdom as
Psalter, where the great ethical laws and He conceived it.
the precepts respecting ritual are both Nothing, little, great there is a higher :
alike respected, and men in His own grade still, the highest. It belongs to
time living in their spirit. In such was Christ Himself, the Fulfiller, who is
a sweetness and graciousness, akin to neither a sophistical scribe, nor an im-
the Kingdom as He conceived it, lacking patient reformer, nor a strict performer
in the character of the hot-headed law- of all laws great and small, walking
breaker. The geniality of Jesus made humbly with God in the old ways, with-
Him value these sweet saintly souls. out thought, dream or purpose of change,
Ver. 20. Here is another type still, but one who lives above the past and the
that of the scribes and Pharisees. We present in the ideal, knows that a change
have had two degrees of worth, the little is impending, but wishes it to come
and the great. This new fype gives us gently, and so as to do full justice to all
— —
io6 RATA MATGAION V.
k Rotn. ix. 21. *HKOuaaT€ on ^ eppt'Ot] ^ tois '

dpxai'ois, Ou 4>o*'«"<'^*iS '
^S ^ ^*'
12. ^ ^ tt «
1 Bgain ver. iîokeucn], "
ct'oôs eoTui TTJ " Kpiaei •
22. ^y*** ^^ X^yw ufiif, on irus
33- Lk.ix. ',
» ,5 V ,,'.-.,- o » » . ^ * c>>
8, 15. Acts o opyijôjiekos tw doeAipu) auTOu eiKij - efO)(OS eoTtti ttj Kpiaci •
09
Pet. ii. 5.&V eiTTY) Tw d86\4)w auTou, 'PttKci,^ tfoxos iarai tw " auj'cSpiu) •
05
(ethical)
2 Cor. V. 17. m
with dat. here four times; with gen. of punisht. Ch. xxvi. 66. MU. xiv. 64.
D of the tribunal, here only. o Ch. xxvi. 59. Mk. xiv. 55. I.k. .•^xii. iiii Often in Acts.
1
«PP»i6t1 in BD ; text in ^LMA al. pi. (W.H.). cpptOr] was more usual in later
Greek.
' RIO] is an ancient gloss found in many late MSS. but omitted in ^B, Origan,
Vulgate, and in the best modern editions.
» paxa in ^*D abc (Tisch.); text in ^bBE (W.H.).
that is venerable, and of good

divine, It restrained the end not the beginning
tendency the past.
in His is the unique of transgression (Euthy. Zig.).— fvoxos =
greatness of the reverently conservative Jvcx<Sp.cvos, with dative of the tribunal
yet free, bold inaugurator of a new time. here. Ver. 22. —
eyoi Zl Xc-yot xip.iv.
Vv. 21-26. First illustration of ChrisVs Christ supplies the defect, as a painter
ethical attitude, taken from the Sixth fills in a rude outline of a picture
Commandment. In connection with (o-Kia'Ypa<|>iav), says Theophy. He goes
this and the following exemplifications of back on the roots of crime in the feel-
Christ's ethical method, the interpreter ings anger, contempt, etc. iras .
: — . .
is embarrassed by the long-continued aiiToD. Every one ; universal interdict

strifes of the theological schools, which of angry passion. d8€X<|>^:not in blood —
have brought back the spirit of legalism, (the classical meaning) or in faith, but
from which the great Teacher sought to by common humanity. The implied
deliver His disciples. It will be best to doctrine is that every man is my brother ;
ignore these strifes and go steadily on companion doctrine to the universal

our way. Ver. 21. — 'HKOvtrart. The Fatherhood of God (ver. 45). cIkt) is of
common people knew the law by hearing course a gloss qualification of the ;
it read in the synagogue, not by interdict against anger may be required,

reading it themselves. The aorist ex- but it was not Christ's habit to supply
presses what they were accustomed to qualifications. His aim was to impress
hear, an instance of the " gnomic " use. the main idea, anger a deadly sin.
Tholuck thinks there may be an allusion Kpicrci, here as in ver. 21. The reference
to the tradition of the scribes, called is to the provincial court of seven (Deut.
—
Shema. tois opxaiois might mean in xvi. 18, 2 Chron. xix. 5, Joseph. Ant. iv.
:
ancient times, to the ancients, or by the 8, 14) possessing power to punish capital
ancients. The second is in accord with offences by the sword. Christ's words
N. T. usage, and is adopted by Meyer, are of course not to be taken literally as
Weiss and Holtzmann (H. C). How far if He were enacting that the angry man
back does Christ go in thought ? To be tried as a criminal. So understood
Moses or to Ezra ? The expression is He would be simply introducing an ex-
vague, and might cover the whole past, tension of legalism. He deserves to go
and perhaps is intended to do so. There before the seven. He says, meaning he is
is no reason a priori why the criticism as great an offender as the homicide
should be restricted to the interpretation who is actually tried by them.
of the law by the scribes. Christ's 'PttKa left untranslated in A. V. and :
position as fulfiller entitled Him to point R. V. a word of little meaning, rendered

;
out the defects of the law itself, and we by Jerome " inanis aut vacuus absque
must be prepared to find Him doing so, cerebro ". Augustine says a Jew told him
and there is reason to believe that in the it was not properly a word at all, but an
sequel He actually does (so Wendt, L. J., interjection like Hem. Theophy. gives
ii., 332). —
Ov <fov£vcreis . . KpCo-ci. as an equivalent <rv spoken by a Greek
.
This is a correct statement, not only of to a man whom he despised. And the
the Pharisaic interpretation of the law, man who commits this trivial offence (as
but of the law itself. As a law for the it seems) must go before, not the pro-
life of a nation, it could forbid and punish vincial seven, but the supreme seventy,
only the outward act. But just here lay the Sanhedrim that tried the most heinous
its defect as a summary of human duty. offences and sentenced to the severest
— — ;
21—25. EYArrEAlON 107
S' 8,1' eiirv), Mbipi, Ij'OXOS lorai cis tt)i' yievvav toO Trop<5s. 23. p «x«"'"if.
'Eav our iTpoCT<j)epT]s to SwpoK <rou eiri to GuaiatTTr^pioc, KciKei Mlc.xi.25.
p.i'T]CT0rjs OTi 6 d8€X<|>6s o-ou 'ex^ ''"'^ kutA o-qG, 24. a<j)es eK€i to C/. Acts
Zit>p6y crou eixTrpoa8e>' toG 0offiooTT)piou, Kai urcayc, TrpwTOf ' SiaXXd- (irposTii'a).
Tw doEX4)u crou, Kai tote eKQuv to owpoc aou.

Yif]6i
rxoa'j-
lo-pi
'-tj c
cufowj' Tw •a^'TlOlKU aou Tax",
TrpocrJjtepe
'"ewg •
otou ci er
' -.5-
tj) oow
25.
|jl€t
in N. T.
,r:<rOiwith
part. Lk.
aoToO,^ li-nTTOTe ae * TrapaSfi 6 drri8iK0s tw Kpirfi, Kal 6 KpiTi]s 0-6 1 here only
in N. T.
t Lk. 58 xviii. 3.
xii. ; i Peter r. 8. u cMt otov = while, here only. v nva nvi here and Ch. xviii
34; XX. 18; xxvii. 2, etc.
^ (iCT ovTov before ev r. o8w, ^BDL.

penalties, e.g., death by stoning Trivial these verses, as well as the two following,
!
in appearance, the offence is deadly in as an addition by the evangelist. But

Christ's eyes. It means contempt for a the passage is at least in thorough
fellow-man, more inhuman than anger— harmony with what goes before, as well
a violent passion, prompting to words as with the whole discourse. *E5iv ovv
—
and acts often bitterly regretted when irpotrîpXi^, if thou art in the very act of
the hot temper cools down. Mcdp^, if a presenting thine offering (present tense)
at the altar. koikci p,vvjo-6f)s Kara
Greek word, the equivalent for 733 =
. . .
T T ffov, and it suddenly flashes through thy

fool, good for nothing, morally worthless. mind there that thou hast done some-
It may, as Paulus, and after him Nosgen, thing to a brother man fitted to provoke
angry feeling in him. What then ? Get
suggests, be a Hebrew word, H'^'it^
through with thy worship as fast as
(Num. XX. 24, Deut. xxi. 18), a rebel possible and go directly after and make
against God or against parents, the most peace with the offended ? No, interrupt
worthless of characters. Against this the religious action and go on that
Field {Otium Norviccnsc) remarks that it errand first, a<}>es 4k«i. Lay it down on —
would be the only instance of a pure the spur of the moment before the altar
Hebrew word in the N. T. In either without handing it to the priest to be
case the word expresses a more serious offered by him in thy stead. Kal vtcayi —
form of contempt than Raca. Raca ex- irpwTov. The xpuTov is to be joined to
presses contempt for a man's head = you viraye, not to the following verb as in A,
stupid 1 More expresses contempt for V. and R. V. (irpwTov stands after the
his heart and character =
you scoundrel. verb also in chaps, vi. 33, vii. 5). First
The reckless use of such opprobrious go : remove thyself from the temple,
epithets Jesus regarded as the supreme break off thy worship, though it may
offence against the law of humanity. seem profane to do so. SiaXXdyTiSi — . . .
tvoxos . . . irvp<5s. He deserves to go, Kal t<5t£ . . wpâtjjtpe no contempt . :
not to the seven or the seventy, but to for religious service expressed or implied.
hell, his sin altogether damnable. Holtzmann (H. C.) asks, did Jesus offer
Kuinoel thinks the meaning is He sacrifice ? and answers, hardly. In any
:
deserves to be burned alive in the valley case He respected the practice. But,
of Hinnom : is dignus est qui in valle reconciliation before sacrifice: morality
Hinnomi vivus comburaiur. This in- before religion. Significant utterance,
terpretation finds little approval, but it is first announcement of a great principle
not so improbable when we remember often repeated, systematically neglected
what Christ said about the offender of by the religion of the time. Placability
the little ones (Matt, xviii. 6). Neither before sacrifice, mercy before sacrifice,
burning alive nor drowning was actually filial affection and duty before sacrifice
practised. In these words of Jesus so always in Christ's teaching (Matt. ix.
against anger and contempt there is an 13. J^v. 5). 'irp(5tr<|)tpt present set about : ;
aspect of exaggeration. They are the offering plenty of time now for the :
strong utterance of one in whom all sacred action.

forms of inhumanity roused feelings of Vv. 25, 26. There is much more
passionate abhorrence. They are of the reason for regarding this passage as an
utmost value as a revelation of character. interpolation. It is connected only ex-
Vv. 23, 24. Holtzmann (H. C.) regards ternally (by the references to courts of
— — :
io8 KATA MATGAION

mvtTSi. wanaSw ^ t<S uTrnp/TY), Kal €19 <fcuXaKTi>' SXiiSiitrn.
I»i
26. diiî'
r I
X/vu
I
Ch. x\iii. '
, '
-
'
95; xxii. aoi, ou fif) eÂ0r]s eK€l0€^', foj? &• * 0.^08019 to*' fctyutoc " KoSodtOTii'.
xiii. 7. 27. HKOuaaT€ oTi €ppt'0Ti T019 dpxaioi9, O' ,i.otx6uo-ti9 • 2^. evtu
I Mk.
43.
xii.
0£ Aeyoj opiv,
.-,on Tra9 o -^ ' r,\ '
(5\€TTe«»i'
-
Yi'*'cii'<ci Trpos
» v,fl- .-8
ro eiriOufiTjffai aoTtjs
* This second o-€ ir«p. is omitted in J<^B. Luke's text may have suggested the
addition.
' Tois apxawis is wanting in MSS. except LMA.
'
£-7rieufii]o-aL without pronoun, ^* (Tisch.) with avTTjv, BDL ; al. (VV.H.
brackets). MZ have avTTjs. avrrjv is probably the true reading.
law) with what goes before, and-^ it is out man's wife ; it is expressly prohibited in
of keeping with the general drift of the the tenth commandment. But in practical
teaching on the hill. It occurs in a working as a public law the statute laid
different connection in Luke xii. 58, main stress on the outward act, and it
there as a solemn warning to the Jewish was the tendency of the scribes to give
people, on its way to judgment, to re- exclusive prominence to this. Therefore
pent. Meyer pleads that the logion Christ brings to the front what both
might be repeated. It might, but only Moses and the scribes left in the back-
on suitable occasions, and the teaching ground, the inward desire of which
on the hill does not seem to offer such adultery is the fruit Ver. 28. 6 pXcTrcov — —
an occasion. Kuinoel, Bleek, Holtzmann, the looker is supposed to be a husband
Weiss and others regard the words as who by his look wrongs his own wife.
foreign to the connection. Referring to YvvaiKa: married or unmarried. vpo%rh
the exposition in Luke, I offer here only cTTiOviiTio-ai. The look is supposed to
a few verbal notes mainly on points in be not casual but persistent, the desire
which Matthew differs from Luke. — tcrOi not involuntary or momentary, but
cvvowv, be in a conciliatory mood, ready cherished with longing. Augustine, a
to come to terms with your opponent in severe judge in such matters, defines the
a legal process (ovrfSiKos). It is a case offence thus " Qui hoc fine et hoc animo
:
of debt, and the two, creditor and debtor, attenderit ut eam concupiscat quod ;
are on the way to the court where they jam non est titillari delectatione carnis
must appear together (Deut. xxi. 18, xxv. sed plene consentire (De ser. libidini "
i). Matthew's expression implies will- Domini). Chrysostom, the merciless
ingness to come to terms amicably on scourge of the vices of Antioch, says :
the creditor's part, and the debtor is 6 cavTu TTjv ^TTiStip.iav (TuWiytav, i
exhorted to meet him half way. Luke's p.T]8€v6s ava-yKaJovTog to dT]piov €'Trei<r-
8bs ipyaa-iav throws the willingness on aytiiv T|pep.ovvTi tu XoYi'<''fi.o>. Hom.
the other side, or at least implies that the xvii. The
Rabbis also condemned
debtor will need to make an effort to bring unchaste looks, but in how coarse a
the creditor to terms. irapaS^, a much — style compared with Jesus let this
milder word than Luke's Karaonjp^j, which quotation given by Fritzsche show :
points to rough, rude handling, dragging " Intuens vel in minimum digitum
an unwilling debtor along whither he feminae est ac si intueretur in locum
—
would rather not go. vnrripeTi), the officer pudendum ". In better taste are these
of the court whose business it was to sayings quoted by Wiinsche (Beitrage)
collect the debt and generally to carry " The eye and the heart are the two
out the decision of the judge in Luke ; brokers of sin " " Passions lodge only
—
;
irpaKTop. —
KoSpavTTiv = quadrans, less in him who sees". avTrjv (bracketed as
than a farthing. Luke has Xc-tttov, half doubtful by W. H.) the accusative after :
the value of a koS., thereby strengthening eiriO. is rare and late. cannot but —We
the statement that the imprisoned debtor think of the personal relations to woman
will not escape till he has paid all be of One who understood so well the subtle
owes. sources of sexual sin. Shall we say that
Vv. 27-30. Second illustration, taken He was tempted in all points as we are,
from the seventh commandment. A but desire was expelled by the mighty
grand moral law, in brief lapidary style power of a pure love to which every
guarding the married relation and the woman was as a daughter, a sister, or a
sanctity of home. Of course the Hebrew betrothed a sacred object of tendei
:
legislator condemned lust after another respect ?

— —
26—3*- EYArrEAION 109
f\hi] ifLoi\eufT€y afir^K Ir ttj KapSia auTou.^ 29. ci 8e 6 6<J)0aXfx<5s y Ch. xviii.
6, 8, parall.
(Tou 6 Sc|i6s 'oKavSaXiêi <t€, ^ eêXe auToi' Kal ^dXe diro crou •
1 Cor.viii.
13 (
=
âufjL<|>^pei ydp (xot 11*0 dTtroXijTai !»' twc fxcXuc aoo, Kal piTj oXoi' to tempt).
Ch.xv. la;
(ra>|xd aou PXt]6t] els yievvav. 30. kui cL i^ Seîd aou êip o^Ka*'- xvii. 27(to
give
SaXiêi (re, ckkovJ'oi' auTTji' Kal pdXe diro aou •
CTojJKJse'pet ydp ctoi tva offence).
Ch. xviii.
diT6XTjTai Ir toIk fJieXuK aou, Kal |xt) oXot* to awpid aou ^Xir]0^ eis 9-
Ch. xviii.
yêki'ai'.^ ewith^yo.
" Ch.xix. 10
31. 'Eppe'0T) 8^, OTi^ St &y diroXuaT) tî* yui/aiKa auTou, Sotu with inf.
* B has cavrov.
For the reading in text ^B have cis ytevvav
' aw€\0T). The T. R. has doubtless
been conformed to the reading in ver. 29. Had it stood here in the copies used by
the scribes they would not have substituted the reading in ^B,
"'
^BDL omit oxt.
Vv. 29, 30. Counsel to the tempted, Matthew (xviii. 8, 9). Weiss (Marc-
expressing keen perception of the danger Evang., 326) thinks it is taken here
and strong recoil from a sin to be shunned from the Apostolic document, i.e.,
at all hazards, even by excision, as it Matthew's book of Logia, and there firom
were, of offending members two named, ; Mark ix. 43-47.
eye and hand, eye first as mentioned Vv. 31-32. Third illustration, sub-
before. —
o 6<j>. 6 Selio; the right eye : ordinate to the previous one, connected
duemed the more precious (i Sam. xi. 2, with the same general topic, sex rela-
Zech. xi. 17). Similarly ver. 30 the right tions, therefore introduced less formally
hand, the most indispensable for work. with a simple eppe6T| hi. This instance
Even these right members ot" J^ body is certainly directed against the scribes
must go. But as the remaining ieft eye rather than Moses. The law (Deut.
and hand can still offend, obvious it is xxiv. i) was meant to mitigate an existing
that these counsels are not to be meant usage, regarded as evil, in woman's
taken literally, but symbolically, as ex- interest. The scribes busied themselves
pressing strenuous effort to master solely about getting the bill of separation
sexual passion [vide Grotius). Mutila- into due leg^ form. They did nothing
tion will not serve the purpose it may ; to restrain the unjust caprice of
prevent the outward act, but it will not husbands ; they rather opened a wider
—
extinguish desire. aKav8aX{SEi, cause door to licence. The law contemplated
to stumble; not found in Greek authors as the ground of separation a strong
but in Sept. Sirach, and in N. T. in a loathing, probably of sexual origin. The
tropical moral sense. The noun aKov- Rabbis (the school of Shammai excepted)
SaXov is also of firequent occurrence, a recognised whimsical dislikes, even a
late form for aKav8dXT)9pov, a trap-stick fancy for another fairer woman, as
with bait on it which being touched the sufficient reasons. But they were
trap springs. Hesychius gives as its zealous to have the bill in due form that
equivalent l|t,iroSi,ap,(i9. It is used in a the woman might be able to show she
literal Lev. xix. 14 (Sept.).
sense in was free to marry again, and they
o-v|x4>£pei tva ciTroX. Zva. with sub-
. . . : probably flattered themselves they were
junctive instead of infinitive [vide on defending the rights of women. Brave
ch. iv. 3). Meyer insists on tva having men! Jesus raised the previous question,
here as always its telic sense and praises and asserted a more radical right of
Fritzsche as alone interpreting the woman not to be put away, except
passage correctly. But, as Weiss ob- when she put herself away by unfaithful-
serves, the mere destruction of the ness. He raised anew the prophetic
member is not the purpose of its ex- cry (Mai. ii. I hate putting away. It
16),
cision. Note the impressive solemn was an act of humanity of immense signi-
repetition in ver. 30 of the thought in ficance for civilisation, and of rare cour-
ver. 29, in identical terms save that for age for He was fighting single-handed
;
JXyjOxj is substituted, in the true reading, against widely prevalent, long - estab-
iir/XOij. This logioii occurs again in lished opinion and custom. airoXvo^: —
—
no KATA MATeAION
b here and auTjj dirooTilaiOK •
32. iyij 8c Xcyw ufxik", on 05 Sk AiroXuaY] ^ t^v
XIX. 7. Y'J*''^^'^*^ auTou, "TrapcKTOs Xoyoo TropKeias, iroiei outtji' p.oi)(a(T0ai ^ •
29. aCor. Kai 05 iav aiT0A6\u)i.tnf)»' y'^H-^'ni' H'OtX^''''^'^- 33' fldXii' ifJKOu<raT€
d here only OTl ippi&T] TOIS dpxaiOlS, OuK * 6TTlOpK1ia€lS, ATToSoiCTeiS 8e TW KuOlO)
ID N. T., , . . » C> \ / . - r . , , ox
'
.
twice in Tous opKOU9 <rou • 34. eyu be A^yw op.ik juit) •ofioaai oXws •
fir|T€ ec
e Ch. iiiii. TW oupaKw OTl Opov-os ôrrl toG Qeou •

35. jii^Te ck ttj
yfj, on
It'>-22(with f , '^ 1 ' - C-> » " / J e, ,» B «* /»
«»). Heb. •^''0''fO"'°*' ^''^'^ Twj' TTOOui' auTOo •
fii^TC eis l6poaoXu|xa, on TroXts
l^/h ^<rrl Tou fiEydXou âaiXûs •
36. jxi^Te iy Tjj ite<}>aXt] aoo 6fA<5crj)s, on
icaTo),ver.
35 (with fJs). fLk. XX. 43. Heb. i. 13. g this title for J. here and in Ps. xlvii. 3
'
!ras o airoXvtov in ^BLA al. Text in D al.
" i«^BD have jwix^^^^voi.

* The clause Kai os cov . . . jioixaTai is wanting in D and bracketed in W.H.
In B it runs o airoXiXv|ievTiv ya|iTj(ras.
the corresponding word in Greek recognise adultery as a ground of absolute

authors is aTroir€p.irttv. airoo-Tcitriov — divorce, or only, as Catholics teach, of
= aTrotTTao-iou in Deut. xxiv.
PiPXiov separation a toro et mensa ? Is it possible
The husband is to give her her dismissal, to be quite sure as to this point ? One
with a bill stating that she is no longer thing is certain. Christ did not come to
his wife. The singular form in lov is to be a new legislator making laws for
be noted. The tendency in later Greek social life. He came to set up a high
was to substitute lov for la, the plural ethical ideal, and leave that to work on
ending. Vide Lobeck, Phryn., p. 517, men's minds. The tendency of His
— irap. X. TTopvEias a most important
: teaching is to create deep aversion to
exception which has given rise to much rupture of married relations. That
controversy that will probably last till aversion might even go the length of
the world's end. The first question is : shrinking from severance of the tie even
Did Christ really say this, or is it not in the case of one who had forfeited all
rather an explanatory gloss due to the claims. The last clause is bracketed by
evangelist, or to the tradition he W. H. as of doubtful genuineness. It
followed? De Wette, Weiss, Holtz- states unqualifiedly that to marry a dis-
mann (H, C.) take the latter view. It missed wife is adultery, Meyer thinks
would certainly be in accordance with that the qualification ".unjustly dis-
Christ's manner of teaching, using missed," i.e., not for adultery, is under-
strong, brief, unqualified assertions to stood. Weiss (Meyer) denies this.
drive home unfamiliar or unwelcome Vv. 33-37. Fourth illustration: con-
truths, if the word as He spoke it took cerning oaths. A new theme, therefore
the form given in Lk. xvi. 18 " Every : formally introduced as in ver. 21, -rrdXtv
one putting away his wife and marrying points to a new series of illustrations
another committeth adultery". This (Weiss, Mt.-Evan., p. 165). The first
was the fitting word to be spoken by one series is based on the Decalogue. Thou
who hated putting away, in a time when shalt not swear falsely (Lev. xix. 12),
it was common and sanctioned by the and thou shalt perform unto the Lord
authorities. A second question is: What thy vows (Num. xxx.3; Deut. xxiii. 22)
does tropvtlo. mean ? Schanz, a master, what is wrong in these dicta ? Nothing
as becomes a Catholic, in this class of save what is left unsaid. The scribes
questions, enumerates five senses, but misplaced the emphasis. They had a
decides that it means adultery committed great deal to say, in sophistical style, of
by a married woman. Some, including the oaths that were binding and not
Dollinger (Christenthumund Kirche : Tke binding, nothing about the fundamental
First Age of Christianity and the Church, requirement of truth in the inward parts.
vol. ii., app. iii.), think it means fornica- Again, therefore, Jesus goes back on the
tion committed before marriage. The previous question Should there be any :
predominant opinion, both ancient and need for oaths? Ver. 34. oXws: —
modern, that adopted by Schanz.
is A emphatic = TravTfXus, don't swear at
third question is Does Christ, assuming
: all. Again an unqualified statement, to
the words to have been spoken by Him, be taken not in the letter as a new law.
— : — —
33—38. EYArrEAION III
ou Sut'ao'ai \i.iay Tpixot XcoK^jf f\ jiAaii'av' iroiTjo-ai.* 37. I<7T(o ' 8c h a Cor. i.
6 XeJyos uuwf, "^

cat vat, ou ou •
to 8e Trepio-aof toutwi' ck tou James v.
ironripou iariv. 38. 'HKOuo-are oti ippiQii, ^'O^Qa\u.ov diTi 6<j)0aX- iEx. xxi. 24.
Lev. xxiv.
ao. Deut. ziz. 31.
^
i^BL place ironf)«roi before rj ficXaivav. The T. R. represents an effort by the
scribes to give a smoother reading.
2 For £<rTo) (t<5DL a/.) Bl have ctrrai,, which expresses the injunction in the
strongest way and is to be preferred (W.H. on margin).
but in the spirit as inculcating such a oath. This brings the version of Christ's
love of truth that so far as we are con- saying in Mt. into closer correspond-
cerned there shall be no need of oaths. —
ence with Jas. v. 12 TiTto TO Nai vai,
In civil life the most truthful man has to Ktti TO Ov ov. Beza, with whom Achelis
take an oath because of the untruth and {Bevgpredigt) agrees, renders, "Let your
consequent distrust prevailing in the affirmative discourse be a simple yea,
world, and in doing so he does not sin and your negative, nay". to Se irepio--
against Christ's teaching. Christ Him- aov, the surplus, what goes beyond these
self took an oath before the High Priest simple words. Ik tov "rrovijpov, hardly
(Mt. xxvi. 63). What follows (w. 34- " from the evil one," though many
6) is directed against the casuistry which ancient and modern interpreters, including
laid stress on the words rif Kvpiif, aiid Meyer, have so understood it. Meyer
evaded obligation by taking oaths in says the neuter " of evil " gives a very
which the divine name was not insipid meaning. I think, however, that
mentioned by heaven, earth, Jerusalem,

: Christ expresses Himself mildly out of
or by one's own head. Jesus points out respect for the necessity of oaths in a
that all such oaths involved a reference world full of falsehood. I know. He
to God. This is sufficiently obvious in means to say, that in certain circum-
the case of the first three, not so clear in stances something beyond yea and nay
case of the fourth. Xcvktjv {j n^Xaivav will be required of you. But it comes of
white is the colour of old age, black of evil, the evil of untruthfulness. See that
youth. We cannot alter the colour of the evil be not in you. Chrysostom
our hair so as to make our head look (Horn, xvii.) asks: How evil, if it be
young or old. A fortiori we cannot God's law ? and answers Because the
:
bring on our head any curse by perjury, law was good in its season. God acted
of which hair suddenly whitened might like a nurse who gives the breast to an
be the symbol. Providence alone can infant and afterwards laughs at it when
blast our life. The oath by the head is it wants it after weaning.
a direct appeal to God. All these oaths Vv. 38-42. Fifth illustration, firom the
are binding, therefore, says Jesus; but law of compensation. Ver. 38 contains
what I most wish to impress on you is the theme, the following w. Christ's
do not swear at all. Observe the use of
:
comment.
—'O(j>0aX.(iov . . • iSdvTOS. An
(«.TJT« (not jATiSe) to connect these different exact quotation from Ex. xxi. 24. Christ's
evasive oaths as forming a homogeneous criticism here concerns a precept from the
group. Winer, sect. Iv. 6, endorses the oldest code of Hebrew law. Fritzsche
view of Herrmann in Viger that ovre and explains the accusatives, i<t>0a\|jiov,
p,i]Tc are adjunctival, oiSe and fxtiS^ dis- A80VTO, by supposing elvai to be under-
junctival, and says that the latter add stood " Ye have heard that Moses wrote
:
negation to negation, while the former that an eye shall be for an eye ". The
divide a single negation into parts. simplest explanation is that the two
Jesus first thinks of these evasive oaths nouns in the original passage are under
as a bad class, then specifies them one the government of Suo-ci, Ex. xxi. 23.
after the other. Away with them one (So Weiss and Meyer after Grotius.)
and all, and let your word be vat voi, Tersely expressed, a sound principle 01
ov ov. That is, if you want to give civil law for the guidance of the judge,
assurance, let it not be by an oath, but acted on by almost all peoples: Christ
by simple repetition of your yes and no. does not condemn it : if parties come
Grotius interprets: let your yea or nay in before the judge, let him by all means
word be a yea or nay in deed, be as good give fair compensation for injuries re-
as your word even unsupported by an ceived. He simply leaves it on one side.
— ;
1 12 KATA MATGAION V.
I
Ch. xxvi. jioo, ical iSorra drrl 656t'Tos •
39. iyii Se \iy<t> ufxl*' |x?| dmoTTjKai tw
Hosea xi. TTorqpu) dXX* OC7T19 <T€ ^ pairKTci ^TTi ^ Tr\y he(,i.dv CTOu ^ cnay6ya,^
k Lk. vi. 2^. (TTpiôy aoTw Kal Tqc aWrji' • 40. Kal Tto QfKovTi ctoi KpiOrji/at xal
(Hose« XI. ^ - y '
\ o • - , ~
, X V 'c , X „
4). Tov )(iTU)t'a aou Aapeiv, a<pes auTw Kat to iiiaTtok •
41. Kai oorns ore
* For pairio-d erri i>^BI have pairijei (pres.) tis. The eiri of the T. R. confonns
to the parall. in Luke.
' For o-ov oaaôva BD have o-ia'yova o-ow. Tisch. (with ^) omits arov. W.H.
bracket it.
" Though the judge must give redress cheek has been struck, is it an aggrava-
when demanded, you are not bound to tion to strike the left ? Tholuck, Bleek,
ask it, and if you take My advice you and Meyer suggest that the right cheek
will not." In taking up this position is only named first according to common
Jesus was in harmony with the law itself custom, not supposed to be struck first.
which contains dissuasives against vin- Achelis conceives the right cheek to be
dictiveness, e.g.. Lev. xix. 18: "Thou struck first with the back of the hand,
shalt not avenge nor bear any grudge then the left with a return stroke with
against the children of thy people". the palm, harder than the first, and ex-
The fault of the scribes did not lie in pressing in a higher measure intention to
gainsaying this and introducing the jus insult. — pairi^w in class. Greek = to beat
talionis into private life, but in giving with rods later, and in N. T., to smite
;
greater prominence to the legal than to with the palm of the hand vide Lobeck, ;
the ethical element in the O. T. teaching, Phryn., p. 175. Ver. 40, Kpi0T)vai = —
and in occupying themselves mainly with Kpivco-Oai in i Cor. vi. i, to sue at law as
discussing the casuistry of compensation, in A. V. Grotius takes it as meaning
e.g., the items to be compensated for in extra-judicial strife, while admitting that
a case of wounding the pain, the cure, — the word is used in the judicial sense in
the loss of time, the shame, etc., and the the Sept., e.g.. Job ix. 3, Eccles. vi.
money value of the whole. Jesus turned 10. Beza had previously taken the same
the minds of His disciples away from
these trivialities to the great neglected
view. —x^Tuva, IjicLtiov. The contention
is supposed to be about the under gar-
ethical commonplace. ment or the tunic, and the advice is,
Ver. 39. |iT) dvTi<rr>)vau : resist not, rather than go to law, let him have not
either by endeavouring to prevent injury only it but also, Kal, the more costly
or by seeking redress for it. ruirovtjptp, — upper robe, mantle, toga. The poor
not the devil, as Chrys. and Theophy. man might have several tunics or shirts
thought ; either the evil doer or the evil forchange, but only one upper garment,
doing or done. Opinion is much divided used for clothing by day, for bed-covei
between the last two meanings. The by night, therefore humanely forbidden
sense is the same in either case. The to be retained over night as a pledge, Ex.
A. V. takes irovrjpy as neuter, the xxii. 26.
R. V. as masculine. The former is on Ver. 41, aYYCip£vcrci: compel thee to
the whole to be preferred. Instances go one mile in A. V. and R. V. Hatch
of injury in various forms are next speci- [Essays in Biblical Greek, p. 37) thinks it
fied to illustrate the general precept. means compel thee to carry his baggage,
These injuries have been variously dis- a very probable rendering in view of the
—
tinguished to body, and property, and history of the word as he gives it. A
freedom, Tholuck exemplum citatur in- ; Persian word, originally, introduced into
juriae, privatae,forensis, curialis, Bengel the Greek, Latin, and Rabbinic languages,
injuries connected with honour, material it denoted first to requisition men, beasts,
good, waste of time, Achclis, who points or conveyances for the courier system
out that the relation of the three, Ex. in described in Herod, viii.98, Xen. Cyr.
w. 39-41, is that of an anti-climax, in- viii.6, 17 next in ; post-classical use
juries to honour being felt most, and under the successors of the Persians in
those involving waste of time least. octtis the East, and under the Roman Em-
. oXXtjv.
. .In the following instances pire,it was applied to the forced trans-
there is a climax injury proceeds from : port of military baggage by the inhabit-
bad to worse. It is natural to expect ants of a country through which troops
the same in this one. But when the right were passing. Hatch remarks " The :
—
39—44- EYAITEAION 1^3
dvYCipeuaei " tv, " oTravc aiiroG 8uo. 42. Tw * aiToCk'Ti Ch. xxvii.
^
iier'
'
u.iXiOk' '
1
/ o _ 3J. Mk.
a€ 8180U ^ •
Kttl Tov SAoi'Ta diro ctoO SaweiaacrOai * ia?| d7rocrTpa4>fJ5. xv. 21.
^ ^
m here only.
43. 'HKouo-aT€ oTt ippiQx], 'AYairi'io-eis toi' ^ Tr\i]cnoy aou, kui fiiori]CT€is n foliow-;d
roc ex^po^ ^^" '

44- ^Y*^ ^^ Xeyw u}ai>'> aYCiTraTC tous e)(0pous u|j,ajv, and gen.
t - \ - - \ - here and
,
suXoyeiTe tou9 KaxapwfieVous ujxds, xa\<js iroietTe TOU9 iiicroui'Tas in Lk. xii.
ijp,as,^ Kul Trpoa£ux€<^0€ uirep twv cirr^peaîSiawv' up.ds, Kai * Siwicdt'Twi' ma

added).
o with ace. of person asked here, Ch. vi. 8, Lk. vl. 30. p Ch. lix. 19. Lk. x. 2;
»
80s in t^BD. 8180U (T. R.) conforms to Luke (vi. 30).
* W.H. give Savicrao-eai after ^B*DA.

* One of the more important various readings occurs here. From ^Xoycit* to
vfias omitted in t^B, some ancient versions (including Syr.

is Sin.), and some
cursives. The omitted part may be regarded as an importation in a harmonistic
spirit from Lk. vi. 27. It is left out by most modern editors.
* Twv ein]pt«5ovTft»v vjias Kai also wanting in ^B, and also imported from Lk.
(vi. 28).
extent to which this system prevailed is sturdy beggar who helps himself to what
seen in the elaborate provisions of the he does not get for the asking. Were
later Roman law angariae came to be
:
there idle, lawless tramps in Palestine in
one of those modes of taxing property our Lord's time, and would He counsel
which, under the vicious system of the such treatment of them ? If so, it is the
empire, ruined both individuals and com- extreme instance of not resisting evil.
munities ". An instance in N. T. of the |XT) a,iroo~rpa<})^s with tov fieXovra in
use of the word in this later sense occurs accusative. One would expect the geni-
in Mt.x3cvii. 32, Mk. xv. 21, in reference to tive with the middle, the active taking an
Simon compelled to carry Christ's cross. accusative with genitive, e.g., 1 Tim. iv.
We may conceive the compulsion in the 4, TT)vaKOTjv diro ttjs dXtjOeias. But the
present case to proceed from a military transitive sense is intelligible. In turn-
man. |xtXiov, a Roman mile, about 1600
— ing myself away from another, I turn
yards, a late word. —
8vo, in point of time, him away from me. Vide Heb. xii. 25, 2
the additional mile = two, there and Tim. i. 15.
back, with proportional fatigue, a Vv.43-48. and final Sixth illus-
decided climax of hardship. But it is tration : from the Law of Love. To an
not merely a question of time, as Achelis old partial form of the law Jesus opposes
thinks. The sense of oppression is in- a new universal one. Ver. 43. r\Kovva.Ti —
volved, subjection to arbitrary military Sti lppiBt\ said where, by whom, and
:
power. Christ's counsel is do not sub- : about whom ? The sentiment Jesus
mit to the inevitable in a slavish, sullen supposes His hearers to have heard is not
spirit, harbouring thoughts of revolt. Do found in so many words in the O. T.
the service cheerfully, and more than you The first part, " Thou shalt love thy
are asked. The counsel is far-reaching, neighbour," occurs in Lev. xix. 18. The
covering the case of the Jewish people contrary of the second part is found in
subject to the Roman yoke, and of slaves Ex. xxiii. 4, where humanity towards
serving hard masters. The three cases the straying or overburdened beast of an
of non-resistance are not meant to foster enemy is enjoined. It is to be hoped
an abject spirit. They point out the that even the scribes did not in cold blood
higher way to victory. He that mag- sin against the spirit of this precept by
nanimously bears overcomes. teaching men to love their private friends
Ver. 42. This counsel does not seem and hate their private enemies. Does
to belong to the same category as the ir-Xfio-tov then mean an Israelite, and
preceding three. One does not think of i\Qp6v a Gentile, and was the fault of
begging or borrowing as an injury, but the traditional law of love that it con-
at most as a nuisance. Some have fined obligation within national limits ?
doubted the genuineness of the logion as The context in Lev. xix. 18 gives irX. that
a part of the Sermon. But it occurs in sense " Thou shalt not bear any grudge
:
Luke's redaction (vi. 30), transformed against the children of thy people ". On
indeed so as to make it a case of the the other hand, the tendency of Israel's
8
— ;; —
114 KATA MATOAION V.
uuas 45. OirwS V^nflffOc uloi TOU TTaTDOS UUUW TOO iv OUOaÔlS, OTl
qtrmnsitlve-
ly here
v«v
only in N. To>' rjXioi'
•
,«
auToG ' dk'aTAXei
,
iiTi ironrjpous
\ \
koi dyaSous, Kai
,> "^
Pp^)(ci
Gen. iii. eiri oiKaious kqi doiKOu;. 46. iay ydp dyaTrt^ffTiTC toos dYairuiKTas
t Lk. vii. ^s, ufxas, Tika fxiaooK c^cTC ; ouxi xai 01 T€K<j)vai to auiril
44 ; xvii.
39. Jas. V. 17.
' Some editors, following DZ, prefer ovtcjs to to avTo. W.H., while retaining
TO avTo, which has the support of Jj^BL, put ovtus (I^^) i'l tl^t- inar;;in.
election, and of certain texts {vide Ex. as in Mt. iv. 16, Lk. xii. 54, here
xxiii., Dcut. vii.), was to foster aversion transitive, also in Sept., Gen. iii. 18,
to the outside nations, and from Ezra etc., and in some Greek authors (Pindar.
onwards the spirit of Judaism was one of Isth. vi., 110,^.^.) to cause to rise. The
increasing hostility towards the goyivi — use of Ka((iv (ver. 15) and avaT^XXeiv in
vide Esther. The saying quoted by an active sense is a revival of an old
Jesus, if not an exact report of Rabbinical poetic use in later Greek (exx. of the
teaching, did no injustice to its general former in Elsnerj.^Pp^x**' = pluit (Vulg.j,
attitude. And the average Jew in this said of God, as in the expression -uovtos
respect followed the guidance of his TOV Aios (Kypke, Observ. Sac.). The
teachers, loving his own countrymen, use of this word also in this sense is a
regarding with racial and religious revival of old poetic usage. xovt]povs, —
aversion those beyond the pale. Ver. — ayaOovs SiKaCovs, clSCkov;, not mere
;
44. ^x®P°"5 "^^y ^* taken in all senses ; repetition. There is a difi'crence between
national, private, religious. Jesus abso- aya6(S9 and SiKaio; similar to that
lutely negatives hatred as inhuman. between generous and just. TrovT)povs
But the sequel shows that He has in may be rendered niggardly vide on vi.
view the enemies whom it is most diffi- 23. The sentiment thus becomes *' God :
cult to love 8iwK<5vT«v — those who : makes His sun rise on niggardly and
persecute on account of religion. The generous alike, and His rain fall on just
clauses imported into the T. R. from and unjust ". A similar thought in
Luke have a more general reference to Seneca, De benif. iv. 26 :
" Si deos
enmities arising from any cause, although imitaris, da et ingratis beneficia, nam et
they also receive a very emphatic mean- sceleratis sol oritur, et piratis patent
ing when the cause of alienation is maria ". The power
of the fact stated
religious are no
differences. There to influence as a motive is wholly
hatreds so bitter and ruthless as those destroyed by a pantheistic conception of
originating therein. hard to love How God as indifferent to moral distinctions, or
the persecutor who thinks he does God a deistic idea of Him as transcendent,
service by heaping upon you all manner too far above the world, in heaven, as it
of indignities. I3ut the man who can were, to be able to take note of such
rejoice in persecution (ver. 12) can love differences. The divine impartiality is
and pray for the persecutor. The due to magnanimity, not to indifference
cleavage between Christians and un- or ignorance. Another important re-
believers took the place of that between flection is that in this word of Jesus we
the chosen race and the Gentiles, and find distinct recognition of the fact that
tempted to the same sin. in human life there is a large sphere
Vv. 45-47. Characteristically lofty in- (sun and rain, how much these cover !)
ducements to obey the new law like- ; in which men are treated by Providence
ness to God (ver. 45) moral distinction ; irrespectively of character by no means ;
among men (w. 46, 47). —viol tov a matter of course in a Jewish teacher,
iraTpos tifiwv in order tha^^ ye may be
: the tendency being to insist on exact
indeed sons of God noblesse oblige : correspondence between lot and charac-
God's sons must be Godlike. " Father " ter under a purely retributive conception
again. The new name for God occurs of God's relation to man. Ver. 46. pi.cr9ov: —
sixteen times in the Sermon on the Mount here, and three times in next chapter one ;
to familiarise by repetition, and define of several words used in this connection of

by discriminating use. oti, not Ss, but = —
thought trtpwraov (ver. 47), TeXeioi (ver.
meaning " because " for so your Father : 48) —
having a legal sound, and capable
acts, and not otherwise can ye be His of being misunderstood. The scribes
sons. —av. -eXXsi, sometimes intransitive, and Rabbis had much to say about merit
— —; ;
45-48. EYArrEAION 'M

47- Kal iaf ' (li/iraffrô-fle Tois ASeX<J)oos * vfiCjy \i6voy, Ti irepiaaoy » Ch. r. 12.
TroieiT€ oux^t âi 01 TcXwi'ai outw' Troiouaic 48. eaeffSe o3>' ufieis c". Heb.
«_
T6Aeioi,
;
•
uairep
««
°
\«-<f»
o TraTTjp ujxuk o iv tois oupacois
-» ;
-<4/>>>
xeXeios eori.
ll. 13 (sal-
uting the
promises),
t Cb. xix. 21. Jamw i. 4 ; iii. a. Heb. v. 14.
' Many copies have îXovs, bat «8(X<ôus is the reading of ^BDZ.
^ t^BDZ have cdviKoi instead of T€X«0vai and to auTo for ovtw. See below.
* o>s in ^BLZZ. wtrrrip possibly a literary refinement of the scribes.
* o ovpavios instead of o <v r. ovpavois in ^BD^LZI.
and reward vide Weber, Dif Leliren dis ye love those who love you what new
Talmud, c. xix. { 59, on the idea of thing do ye ? even fornicators do
for
Sechuth (merit). Totally opposed to this." —
46viKoi, here as elsewhere in tha
Rabbinism, Jesus did not lose His Gospels associated with rcXuvai (Mt.
balance, or allow Himself to be driven xviii. 17). A good many of the publicans
into extremes, after the usual manner would be Gentiles. For a Jew it was a
of controversialists (Protestants and virtue to despise and shun both classes.
Catholics, e.g.). He speaks of }ii(r9os Surely disciples will not be content to
without scruple {cf, on Lk. vi. 32). be on a moral level with them 1 Note
TcXwvai (tc'Xos, tax, <S>vcop.ai), first men- that Jesus sees some good even in
tion of a class often referred to in the despised classes, social outcasts.
Gospels, unpopular beyond their deserts ; Ver. 48. Concluding exhortation, olv,
therefore, like women unjustly treated by from an ancient form of the participle of
husbands, befriended by Jesus ; the the verb elvai (Klotz, Devar.) = " things
;
liumble agents of the great farmers of being so " either a collective inference
taxes, disliked as representing a foreign from all that goes before (w. 21-47) of
yoke, and on account of too frequent as a reflection on the immediately pre-
acts of injustice, yet human and kindly ceding argument. Both come to the
within their own class, loving those that same thing. Godlike love is commended
loved them. Jesus took advantage of in w. 44-47, but the gist of all the six
this characteristic to win their love by illustrations of Christ's way of thinking
friendly acts. —
Ver. 47. aairao-rjaBt, is :Love the fulfilling of the law
" Salute," a very slight display of love obviously, except in the case of oaths,
from our Western point of view, a mere where it is truth that is enjoined. But
civility ; more significant in the East truth has its source in love ; Eph. iv. 15 :
symbolic here of friendly relations, hence iXirj6<vovT€s Iv a-yaifQ, " truthing it in

Tholuck, Bleek and others interpret, '* to —
love". €(r£o-0«, future, "ye shall be" =
act in a friendly manner," which, as BE.—-ifisls, vc, emphatic, in contrast with
Meyer remarks, is, if not the iignijicatio, T«X. and 46v., who are content with
at least the adsignijicatio. Trtpiaerov, — moral commonplace and conventional
used adverbially, literally *'
that which is standards. —TeXeioi 1 in general, men who
over and above " A. V., " more
; here, " ; have reached the end, touched the ideal,
tropically = distinguished, unusually good that at least their purpose, not satisfied
= quid magnum, eximium, insigne "
" with anything short of it. The tA.cioi are
(Pricacus), so in Rom. iii. i. In Plutarch, not men with a conceit of perfection, but
Romulus, xi., of one who excelled in cast- aspirants —
men who seek to attain, like
ing horoscopes. Christ would awaken Paul 81WKW el Kal KaTaXaôt, Phil. iii.
:
in disciples the ambition to excel. He 12, and like him, single-minded, their
does not wish them to be moral motto: tv Zi. Single-mindcdness is a
mediocrities, men of average morality, marked characteristic of all genuine
but to be morally superior, uncommon. citizens of the kingdom (Mt. vi. 33),
This seems to come perilously near to and what the Bible means by perfection,
the spirit of Pharisaism (cf. Gad. i. 14, All men who attain have one great
irpotKOTTTov), but only seems. Christ ruling aim. That aim for the disciple,
commends being superior, not thinking as here set forth, is Godlikeness us 6 —
oneself superior, the Pharisaic charac- iraTTjp . TcXeios ecmv.
. God is what
.
teristic. Justin, Apol. i. 15, mixes w. His sons aspire to be He never sinks ;
46 and 47, and for irepKro-bv puts Kaivbv, below the ideal impartial, benignant, :
and for TcXwvai, or IOvikoI, iropvoi " If ; gracious love, even to the unworthy for ;
; —
TI6 KA'I'A MATOAION VI.
• followed \ I. I. " 'nPOZEXETE ^

T))i' eXcrjfiOCTuirjk'- ujjlwi' fiij iroieir e'jji-
wiih inf. irpocrBev jdv di'OpojTraic, Trpoc to ''0£a6rn'ai aurois "

ti 8e fii'iYC, uiCTOof
hereby »j<- ^
' '
... , „ ,
iroT. with OUK fX''''' "ft^ptl Tip TraT|)l up.Wf Tu> iv Toi? OUpttk'OLS. ''
2. oiai' GUI'
xxi. 34. TTOiTJs "^Xerjinoaui'Tic, * aaXTriat]? einrpocrOiv aoo, ucrirep ol Airo-

p.^
b Ch. x.xiii. , . . '„ , -,.-
5. Mk. KpiTai iroiouCTiK £K Tat9 aufayuYais Kai iv rais pufJiats, ottws
c same 8o§aCT0WCTi»' OTTO TWK dkOpuTTO)*' ' dfi^v X^y*' "JJ^^^'j dire'xouai rhv
phrase in
Sir. vii. 10. Tobit iv. 7. Acta x. a; i.xiv. 17. d i Cor. «v. 52 »nd several times in Revel. « Lk
xiv. «i. Acts ix. II xii. 10. ;
^ 8< after irpoc-fx^TC in t^LZ, inserted by Ti.^ch. and 1)v W.II. widim hiackcls. BD
have no 8«. It might have fallen out by similar ending (t«) on the other hand, ;
it would stand here appropriately as a connecting particle of transition.
' i^BD have SiKaioo-vvriv ; doubtless the true reading, as a general caution against
counterfeit righteousness was to be looked for first then particular examples alms,
; :
prayer, fasting.
* Tisch., on the authority of ^D i, 33, omits tois.
that, not all conceivable attributes, is sense, in the other placea in the special
what is in view, ut, not in degree, that sense of alms. —
cftirpoa0cv r. dv6pu7r«av.
were a discouraging demand, but in In chap. V. 16 Christ commands
kind. The kind very necessary
to be disciples to let their light shine before
emphasised view of current ideas and
in men. Here He seems to enjoin the
practice, in which holiness was dis- contrary. The contradiction is only
sociated from love. The law " Be holy apparent. The two places may be com-
for I am holy " (Lev. xi. 44) was taken bined in a general rule thus : Show
negatively and worked out in separation when tempted to hide, hide when
from the reputedly sinful. Jesus gave it tempted to show. The Pharisees were
positive contents, and worked it out in exposed, and yielded, to the latter
gracious love. temptation. They did their righteous-
Chapter VI. The Sermon Con- ness, irpbs rh 6£aOfjvai, to be seen.
tinued. From
Scribe law, the main Their virtue was theatrical, and that
theme of vv. 21-48, the Teacher passes to meant doing only things which in
speak of Pharisaic practice. Ver. i matter and mode were commonly ad-
describes the general character of mired or believed by the doers to be.
Pharisaic righteousness. Then follow This spirit of ostentation Christ here and
three special examples : alms, w. 2-4 elsewhere represents as the leading
prayer, w. 5-6 fasting, w. 16-18. The
;
feature of Pharisaism. cl Sk pr^yc, a —
transition from the one theme to the combination of four particles frequently
other was almost inevitable, and we may occurring in the Gospels, meaning: if at
be sure that what follows formed part of least ye do not attend to this rule, then,
the instruction on the hill. etc. ye is a very expressive particle, de-
Ver. I. irpocexcTc (tov vovv under- rived by Klotz, Devar. ii. 272, from TEfl,
stood), to attend to ; here, with p.T) i.e., EAJQ, or from oye, and explained as
following, take heed, be on your guard meant to render the hearer attentive.
against. —
StKaioo-uvi^v, not eXerjuoo-vvijv Baumlein, dissenting from Klotz's
(T. R.), is the reading demanded in a gene- derivation, agrees substantially with his
ral introductory statement. Alms formed view of its meaning as isolating a thought
a very prominent part of Pharisaic right- from all else and placing it alone in the
eousness, and was in Rabbinical dialect light (Untersuchungen uber Griechische
Partikeln, p. 54) r= «' Mark my words,
called righteousness, np"!}? {vide Weber, for if you do not as I advise then," etc.
p. 273), but it was not the whole, and it piadbv oxpic ex^Tc on piaSbv, vide v, 46.
:
is a name for the whole category that is The meaning is that theatrical virtue
wanted in ver. i. If Jesus spoke in does not count in the Kingdom of God.
Aramaic He might, as Lightfoot (Hor. Right motive is essential there. There
Hebr.) suggests, use the word tsedakah may be a reward, there must be, else
both in the first and in the following theatrical religion would not be so
three verses ; in the first in the general common ; but it is not irapa t^ irarp^.
——; — :
«—4. EYAFFEAION 117
fjnaddc auTuJK. 3. oroG 8e iroioGrros Aerjfxoffutajc, fi?) yKUTO) ^J
dpicTTcpd aou ti iroici i?i 8£î<£ ctou, 4. oirws "tou t) ^Xerjp.offui'T] ^ î*
'H
Tw'
' KpuTTTu • Kal 6 TTaTT^p ffoo 6 pXe'iTwi' iv Tw' KpuTiTw,
'
auTos " f R"'" " 29
'
(phrase).
Tisch. has i] <rov

^ €XeTjfio<rvvii t|, following ^D (ij <r. cXc. i\). Most modern
editors as in text.
" t^BL omit avTos, which is found in D.
Vv. 2-4. Almsgiving. Ver 2. cXsrjfio- the applause of his public. Ver. 3. (j,t) —
o-Tjvtjv, mercy in general, bnt specifically yvuTM in proverbial form a counsel to
:
alms, as a common mode of showing give with simplicity. Let not even thy
mercy. Compare our word charity. left hand, if possible even thyself, know,
o-oXtritfT|s to be understood metaphori-
: still less other men give without self-
;
cally, there is no evidence of the

as consciousness or self-complacency, the
literal practice. Furrer gives this from root of ostentation. iv T&i Kpvirr^
Consul Wctstein to illustrate the word. known to the recipient, of course, but
When a man (in Damascus) wants to do to no other, so far as you are concerned,
a good act which may bring a blessing hardly even to yourself. " Pii lucent, et
by way of divine recompense on his own tamen latent," Beng. — 6 pXeTrcov I. r. k.,
family, e.g., healing to a sick child, he who seeth in the dark. " Acquainted
goes to a water-carrier with a good with all my ways." Ps. cxxxix., a
voice, gives him a piece of money, and comfort to the sincerely good, not to
says " Sebil," i.e., give the thirsty a the counterfeits. —
aTroSuaci <roi a cer- :
fresh drink of water. The water-carrier tainty, and not merely of the future.
fills his skin, takes his stand in the The reward is present not in the form ;
market, and sings in varied tones " O : of self-complacency, but in the form of
thirsty, come to the drink-offering," the spiritual health, like natural buoyancy,
giver standing by, to whom the carrier when all physical functions work well.
says, as the thirsty drink, " God forgive A right-minded man is happy without
thy sins, O giver of the drink" {Zsckt. reflecting why the joy of living
; it is
fur M. und R., i8go. Vide also his Wand- in summer sunshine and bracing moun-
erungen d. d. H. L., p. 437). viiroKpixol, — tain air. The iv rî <{)avep<ji here and in
stage-players in classics, used in N. T. w. 6 and iS, a gloss by some superficial
in a moral and sinister sense, and for the copyist, ignores the inward present re-
Christian mind heavily burdened with evil ward, and appeals in a new form to the
connotation— /j^/ocri<« / What a deep- spirit of ostentation.
ening of the moral sense is implied in Vv. 5-6. Prayer, ws ol diroKpirai,
the new meaning The abhorrence of
1 as the actors. We
shrink from the
acting for effect in religion is due to harshness of the term " hypocrite ".
Christ's teaching. It has not yet quite Jesus is in the act of creating the new
banished the thing. There are religious meaning by the use of an old word in
actors still, and they draw good houses. a new connection. —
(piXovai stands in
— <ruvttYW7ats : where alms were col- place of an adverb. They love to, are
lected, and apparently also distributed. wont, do it with pleasure. This con-
eastern cities narrow
îj|iais, streets, in struction is common in classics, even in
lanes, a late meaning; in earlier Greek = reference to inanimate objects, but here
impetus — onset. Vide Rutherford's New only and in Mt. xxiii. 6-7 in N. T.—
Phryn., 488. Cf. irXaTciwv, ver. 5. io-TWTcs, ordinary attitude in prayer.
•irXaT€itt, supp. 680s = a broad street. orTr]vai and ica0TJ(r9ai seem to be used
So|a(r9uo-iv in chap. v. 16 God is
:
sometimes without emphasis to denote
conceived as recipient of the glory simply presence in a place (so Pricaeus).
here the almsgiver, giving for that — cruva-ytjâts, -yuviais t. TrXar. usual :
—
purpose. a|AT|v : introducing a solemn places of prayer, especially for the
" actors," v/here men do congregate, in
statement, and a very serious one for
the parties concerned. airexovxri, they — the synagogue for worship, at the
have in full; they will get no more, corners of the broad streets for talk 01
nothing from God : so in Lk. vi. 24, business plenty of observers in both
;
Phil. iv. i3 (vide on Mk. xiv. 41). The cases. Prayer had been reduced to
hypocrite partly does not believe this, system among the Jews. Methodising,
partly docs not care, so long as he gets with stated hours and forms, began after
;
Ii8 KATA MAFOAION VI.
gCh. xrl.jy. •diToSwcrei aoi iy t<L âvepio.^ 5. Kai otoi' irpooreoxtl, o6k ?ot) '
1 Ch. xxiii. wcnrrep ^ 01 uTTOKpiTQi, on

^îXouai*' ly rals aurayuyais koi iv rais
6. Lk. XX. , - \ - . - ' a 1 « A - .
^6. yuKiais TWK »r\aT€iw»' Cotwtcs 7rpoaeuxccr9ai, oirus af * âcuai Tois

dKOpuTTOi; ' dpiî'
\<^Y<^ •'H'l*'* on' dire'xouai Tof p.i(r06^ auruf. 6.
I Ch. XXJT.
Lk. cru oi,
»\fl»xl
»c..oraK irpo(T«u)(Ti, £i(re\0£ eis to
, ~> A
TajAieioj''* o-oo, Kai xXciaas
y s. '
26.
xii. 3, i<.
Sir. xxix.
,n> ,'j.. .,„
TTjf WupoK ffou, irpoaeuâi tu) irarpi aoo tw ck tw KpUTrrw
„ ,,
Kai o
/
•
Sept. iraTTip (tou 6 PX^TTWK c*- tw KpuirTw dTToScJaci aoi ^k tw âvepu.''
'
If^BD omit. This time L goes with the MSS. which have this reading.
Doubtless a gloss, vide below.
* For irpoo-cuxi] ovk io-rj t^B have irpo<rivxn<''6< ovk €<r«r6«, adopted by W.H. and
other editors.
» OS in t^BDZ.
* av omitted in i>^BDL.
» OTi omitted in t^BDZ.
« Ta|i€vov in W.H, So in t^BDL (rojiiov, ^^D;,
'
^BDZ omit «v t« «J'*''*P'*> followed by most modern editors.
Ezra, and grew in the Judaistic period a reality only in proportion as it pro-
traces of it even in the later books of ceeds from a gathering of men accus-
O. T., e.g., Dan. vi. 10, 11 {vide Schultz, tomed to private prayer.
Alt. Theol.). Tlie hour of prayer might Vv. 7-15. Further instruction in
"
overtake a man anywhere. The " actors prayer. Weiss (Mt.-Evan.) regards
might, as De Wettc suggests, be glad this passage as an interpolation, having
to he overtaken, or even arrange for it, no proper place in an anti-Pharisaic dis-
in some wcll-frcquented place. ottu; — course. Both the opinion and its ground
âvucriv r. a. in order that they may are doubtful. As regards the latter, it is
appear to men, and have it remarked : true that it is Gentile practice in prayer
how devout Ver. 6 !true prayer in : that is formally criticised, but it does
contrast to the theatrical type.— tru 8i, not follow that the Pharisees were not
thou, my disciple, in opposition to the open to the same censure. They might
" actors ". —
Sxav, when the spirit moves, make long prayers, not in ignorance,
not when the customary hour comes, but in ostentation (Lutteroth), as a dis-
freedom from rule in prayer, as in play of devotional talent or zeal. But
fasting (Mt. ix. 14), is taken for apart from the question of reference to
granted,— ri Tap-eiov, late form for the Pharisees, it is likely that prayer
Ta|xi£tov (Lobeck, Phryn., 493), first a under various aspects formed one of the
store-chamber, then any place of privacy, subjects of instruction in the course of
a closet (Mt. xxiv. 26). Note the aov teaching on the hill whereof these chap-
after rafi. and 6vpav and irarpL, all em- ters are a digest.
phasising isolation, thy closet, thy door, Ver. 7. PaTToXoY'n<rrjT« a aira^ Xry.:
thy Father. —
KXeio-as, carefully shutting in N. T., rarely used anj'where, and of
thy door, the door of thine own retreat, doubtful derivation. Some (Erasmus,
to exclude all but thy Father, with as e.g.) have thought it was formed from
much secrecy as if you were about a Battus, the stammerer mentioned by
guilty act. What delicacy of feeling, Herod, (iv. 155), or from a feeble poet of
as well as sincerity, is implied in all the name who made long hymns full of
this greatly to be respected, often
;
repetitions (Suidas, Lexicon), but most
sinned against.—^G iv t^ Kp\«rT^, He now incline to the view that it is onoma-
who is in the secret place perhaps ;
topoetic. Hcsychius (Lex.) takes this
with allusion to God's presence in the view of the kindred word PaTTap((civ
dark holy of holies (Achelis). He is SoKci Kara ^lî\tn.v Tr\% <^«*vt];
(cfiol p,2v
there in the place from which all fellow- TTCiroifjaBai). It points to the repetition
men are excluded. Is social prayer without end of the same forms ot words
negatived by this directory ? No, but as a stammerer involuntarily repeats the
it is implied that sociail prayer will be same syllable, like the Baal worshippers
— — —
c~ ,o,«vx/
7- npoaeux<5ji€i'oi hk ji^j PaTToXoyiâTiTe,^ woTrep 01 îQyiKoi-^} Ch. v. 47
OOKOucri yap on ^v tt] -noKuKoyia aoTwk
A,
eiaaKOuaoTJaoKrai.
.-fc.
0. fiT|
(incritical
notes);
o»
• Ic A- «>^ »- \ * t ^ 9
ouf op.oiu0T)Tc auTois • oioe yîp o n-aTTjp ' ufi(av wf
\c„. xviii. 17.
XP^'-"*' ^X"^' ^ Lk. i. 13.

>»
nrpo
^ê'.>>^
Tou ufxas aiTT](Tai
1/
aoxoK. 9.
<r
outus ouk
9 /A<-^
Trpoaeuxeo-oe ufieis •
ActSX. JI.
iCor.xiv.
21. Heb.
. 7. 1 Ch. vil J4, 26 ; xHi. 34. m Ch. ix. u ; xxi. 3.
^ t^B have poTTtt., which Tisch. and W.H. follow. L as in text. D has ^XarroX.
* B and Syr, Cur, have vrroKpixai.
* ^B Sah. version have 6tot before o irai-qp (W.H. within brackets).
.shouting from morning till noon, " O is, indeed, a model of simplicity. Be-
Baal, hear us " (i Kings xviii. 26, cf. sides the question as to the original form,
Acts xix. 34, " Great is Diana of the there is another as to the originality of
Ephcsians "). This repetition is charac- the matter. Wetstein says, " tota haec
teristic of Pagan prayer, and when it oratio ex formulis Hcbraeorum concin-
recurs in the Church, as in saying many nata est ". De Wette, after quoting
Aves and Paternosters, it is Paganism these words, asserts that, after all the
redivivus. —
iOviKol, the second of three Rabbinical scholars have done their ut-
references to Pagans (v. 47, vi. 32) in the most to adduce parallels from Jewish
.Sermon on the Mount, not to be wondered sources, the Lord's Prayer is by no
at. The Pagan world was near at hand means shown to be a Cento, and that it
for a Jew belonging to Galilee with its contains echoes only of well-known O. T.
mixed population. Pagan customs would and Messianic ideas and expressions,
be familar to Galileans, and it was and this only in the first two petitions.
natural that Jesus should use them as well This may be the actual fact, but there is
as the theory and practice of scribes and no need for any zeal in defence of the
Pharisees, to define by contrast true piety. position. I should be very sorry to think
—iroXvXoYia, epexegetical of PaTTaXoy. that the model prayer was absolutely
The Pagans thought that by endless original. It would be a melancholy
repetitions and many words they would account of the chosen people if, after
inform their gods as to their needs and thousands of years of special training,
weary them ( " fatigare deos " ) into they did not yet know what to pray for.
granting their requests. Ver. 8, ovv, Jesus made a new departure by inaugu-
infers that disciples must not imitate the rating (i) freedom in prayer (2) trustful- ;
practice described, because it is Pagan, ness of spirit {3) simplicity in manner.

;
and because it is absurd. Repetition The mere making of a new prayer,

is, moreover, wholly uncalled for. if only by apt conjunction of a few
olScv yap the God whom
Jesus choice phrases gathered from Scripture
— :
proclaims " your Fatner " knows be- — or from Jewish forms, was an assertion
forehand your needs. Why, then, pray of liberty. And, of course, the liberty
at all ? Because we cannot receive un- obtains in reference to the new form as
less we desire, and if we desire, we will well as to the old. We
may use the
pray also because things worth getting
; Paternoster, but we are not bound to use
are worth asking. Only pray always as it. It is not in turn to become a fetish.
to a Being well informed and willing, in Reformers do not arise to break old
few words and in faith. With such fetters only in order to forge new ones.
thoughts in mind, Jesus proceeds to give Ver. 9. ovTftts, thus, not after the
a sample of suitable prayer. ethnic manner. itpocrtîxtfrie. present, :
Vv. 9-13. The Lord's Prayer. Again, pray so habitually. vîcls as opposed — :
in Lk. xi. 1-4 vide notes there. Here to the Pagans, as men (i.e.) who believe in
I remark only that Luke's form, true an intelligent, willing God, your Father.
reading, is shorter than Matthew's. The prayer which follows consists of six
On this ground Kamphausen {Das Gebet petitions which have often been elabor-
des Herrn) argues for its originality. ately explained, with learned discussions
But surely Matthew's form is short and on disputed points, leaving the reader
elementary enough to satisfy all reason- with the feeling that the new form is any-
able requirem.ents The question as to
I thing but simple, and wondering how it
the original form cannot be settled on ever came into universal use. Gospel
such grounds. The prayer, as here given, has been turned into law, spirit into
— :
I20 KATAMATOATON VI.
I Pet. iii. riuTep ^\iCiy A if Tois oupai-ois, "dyiaa&i^TW rh ovop,d aoo •

lo.
xiii. 13.) l\9tTit) t] paaiXeia aou • •yekTjOi^Tu t6 6AT|p,(i <roo, ''ws Iv oupai'u,
43. Acts xxi. 14 (same phrase). p Acts vii. 31 («t «().
letter, poetry into prose. had better Wc Luke's form in which this petition is
let this prayer alone if we cannot catch wanting, regards it as a mere pendant to
its lyric tone.-- Tlarfp. In Luke's form the second, unfolding its meaning. And
this' name stands impressively alone, it is true in a sense that any one of the
but the words associated with it in three first petitions implies the rest.
Matthew's version of the address arc Yet the third has its distinct place. The
every way suitable. Name and epithet kingdom, as Jesus preached it, was a
—
together Father, in heaven express —
kingdom of grace. The second petition,
reverential trust. 'Ayioo-Stitw t. o. <rov therefore, is a prayer that God's gracious *
first petition— sanctified, hallowed be Vill may be done. The third, on the
Thy name. Fritzschc holds that o-ov in other hand, is a prayer that God's com-
this and the next two petitions is empha- manding will may be done that the ;
tic, <rov not aov enclitic. The suggestion right as against the wrong may every-
gives a good direction for the expositor = where prevail. us Iv ovp. Kai tiri yy\<i • —
may God the Father-God of Jesus be- fThis addendum, not without application
come the one object of worship all the to all three petitions, is specially appli-
world over. A very natural turn of cable to this one. Translated into
thought in view of the previous reference modern dialect, it means that the divine
to the Pagans. Pagan prayer corre- will may be perfectly, ideally done on
sponded to the nature of Pagan deities this earth: as in heaven, so also, etc.
— indifferent, capricious, unrighteous, The reference is probably to the angels,
unloving much speaking, iteration, dun-
; described in Ps. ciii., as doing God's
ning was needed to gain their ear. How commandments. In the 0. T. the angels
blessed if the whole pantheon could be are the agents of God's will in nature as
swept away or fall into contempt, and well as in Providence. The defining
the one worshipful Divinity be, in fact, clause might, therefore, be taken as
worshipped, i>% Iv ovipavu Kai €Tri 7t]S; for meaning may God's will be done in the
:
this clause appended to the third petition moral sphere as in the natural exactly, ;
may be conceived as common to all the always, everywhere.

first three. The One Name in heaven The foregoing petitions are regarded
tlie One Name on earth, and reverenced by Grotius, and after him Achelis, as pia
on earth as in heaven. Universalisin is desideria, tvxai, rather than petitions
latent in this opening petition. We proper— alTiiixara, like the following
cannot imagine Jesus as meaning merely three. The distinction is not gratuitous,
that the national God of Israel may be but it is an exegetical refinement which
duly honoured within the bounds of His may be disregarded. More important
own people. is it to note that the first group refers to
Ver. 10. 'E\6^Tw r\ âoriKela arov : the great public interests of God and
second petition. The prayer of all Jews. His kingdom, placed first here as in vi.
Even the Rabbis said, that is no prayer 33, the second to personal needs. There
in which no mention of the kingdom is is a corresponding difference in the mode
made. All depends on how the kingdom of expression, the verbs being in the
is conceived, on what we want to come. third person in Group I., objective, im-
The kingdom is as the King. It is the personal in the second in Group II.,
;
kingdom of the universal, benignant subjective, personal.

Father who knows the wants of His chil- Ver. II. Fourth petition, tov aprov
dren and cares for their interests, lower '^(jiwv whatever the adjective qualifying
:
and higher, that Jesus desires to come. apTov may mean, it may be taken for
It will come with the spread of the wor- granted that it is ordinary bread, food
ship of the One true Divine Name; the for the body, that is intended. All
paternal God ruling in grace over believ- spiritualising mystical meanings of
ing, grateful men. Thus viewed, God's liTiova-iov are to be discarded. This is
kingdom comes, is not always here, as the one puzzling word in the prayer. It
in the reign of natural law or in the is a aira| kiy., not only in O. and N. T,,
moral order of the world. Y**''n^'i'''" ''• ^'
third petition. Kamphausen, bent
— but in Greek literature, as known not
only to us, but e\en to Origen, who
tr.:
on maintaining the superior originality of (De Oratione, cap. xxvii.) states that it
EYAITEAION 121
KOI. €TTl TTJS '

Y^5 ' ^^' ""^^^ apTOC T]Ji.Wk' TO»' ' eiTlOUfflOf 8&5 TJU.IV q here and
ai]fi€poi' ' 12. Kat a<|>€S T/J'îi' to ocpeiXrifxaTa Tjfiwf, ws ftai tjficis 3 (not
found in
Greek literature). r Rom. iv. 4.
^ i^BZA and some cursives omit TTjg. So most modern editors.
is not found in any of the Greeks, or Christians put for iiriovo-tos Mahar =.
used by private individuals, and that it crastinum. (Jerome comm. in Mt.)
seems to be a coinage (eoiKt TreirX.aaOai) The Curetonian Syriac has words mean-
'
of the evangelists. It is certainly not ing, our bread continual of the day give
'
likely to have proceeded from our Lord. us ". The Egyptian versions have
This one word suffices to prove that, if similar readings. The old Latin ver-
not always, at least in uttering this sion has quotidionum, retained by Jerome
prayer, Jesus spoke in Aramaean. He in revision of L. V. in Lk. xi. 2, while
would not such a connection use an
in siipersubsiantiahm is given in Mt.
obscure word, unfamiliar, and of doubt- vi. II. The testimony of these early
ful meaning. The problem is to account versions is important in reference to the
for the incoming of such a word into the primitive sense attached to the word.
Greek version of His doubtless simple, Still the question remains: How account
artless,and well - understood saying. for the coinage of such a word in Greek-
The learned are divided as to the deriva- speaking circles, and for the tautology :
tion of the word, having of course give us to-day ((ri]|Atpov, Mt.) or daily
nothing but conjecture to go on. Some (to Ka8* -^fi^piiv, Luke), the bread of
derive it from itrX and ovcria, or the parti- to-morrow ? In his valuable study on
ciple of elvai others from eirieVai, or iq
;
" The Lord's Prayer in the early
lirtovora = the approaching day (rmcpa Church " (Texts and Studies, i8gi),
understood). In tlie one case we get a Principal Chase has made an important
qualitative sense —
bread for subsistence, contribution to the solution of this diffi-
bread needed and sufficient (ri 8«ovTa culty by the suggestion that the coinage
»cai avTapKTj. Prov. xxx. 8, Sept.) : was due to liturgical exigencies in con-
in the other, a temporal bread of the — nection with the use of the prayer in
coming day, pattern quotidiatium (Vulg., the evening. Assuming that the original
Lk., xi. 3), " daily bread ". Either petition was to the effect " to us give,:
party argues against the other on gram- of the day, our bread," and that the
matical grounds, e.g., that derived from Greek equivalent for the day was t|
ovaia the word should be lirovo-ios, and eiriovffa, the adjective eirioijcrios was
that derived from cTrioiiaa it should be coined to make the prayer suitable
îriovo-aios. In either case the dis- at all hours. In the morning it
putants are ready with their answer. would mean the bread of the day now
Another source of argument is suitable- begun, in the evening the bread of
ness of the sense. Opponents of the to-morrow. But devotional conserva-
temporal sense say that to pray for tism, while adopting the new word as
to-morrow's bread sins against the convenient, would cling to the original
counsel, '* Take no thought for the "of the day"; hence arrni.(pov in Matt.
morrow," and that to pray, " Give us and TO tcad' \]\iipav in Luke, along with
to-day our bread of to-morrow," is I'Triovo-ios. On
the whole the temporal
absurd {ineptius, Suicer, Thesaurus, s.v. meaning seems to have the weight ol
ciriovo-ios). On
the other side it is said : the argument on its side. For a full
Granting that the sense " sufficient " statement of the case on that side vide
can be got from iirX, otieria, and granting Lightfoot as above, and on the other
its appropriateness, how comes it that the article on cirtovaios in Cremer's Bib.
a simpler, better-known word was not Theol., W. B., yte Aufl., 1893.
chosen to represent so plain a meaning ? Ver. 12. Fifth petition. 6c|>6iXi^|AaTo,
Early tradition should have an important in classics literal debts, here moral debts,
bearing on the question. Lightfoot, in sins (afiapTias in Lk. xi. 4). The more
the appendix on the words tiriovo-ios men desire God's will to be done the
and TTcpiovo-ios, in his work " On a fresh more conscious they are of shortcoming.
Revision of the N. T.," summarises the The more conscious of personal short-
evidence to this effect; Most of the coming, the more indulgent towards the
Greeks follow Origen, who favoured faults of others even when committed
derivation from ovaia. But Aramaic against themselves. Hence the added
— — —
122 KATA MATOAION VI.
A+iffJ^**'* Tois *64)eiX^Tais rffj.Q>v -

13. teal fATj
* citrei/tYKT]? i^fi-Ss els
•^^*'j,i^^"',Y
Lk. AXXd puaai
xiii. 4
(morali.
TTcipaaucJK,
1 1 1
îxas
n diro too irompoO.
ir
on ctoG iariy }\
1
G»l. V 3 fiacriXcia Kal Sukouis Kal Sofa

-fi i] €is tous niui'as. &iir\v.^
r^ I
14.
^
(logical
oblica- tois rd ° TrapaTrrwji.aTa
'E<iv< y^p d<î^Te dvOpoj-rrois aiiTuiv, d({»i]o-€i
' '^°''' ^^^*' ^ '"'''^''^P

"[^"' 6 oupdk'ios •
15. edK §€ fiT) d<j)fiT6 ToIs dkrOpu-
M^k^'-*'
Rom. V. TTois Td irapaTTTcjiiaTa auTwv',* cuBe 6 iraT^p up.uf d<|>â'ci rd irapa-
Gal. vi. i. Trrw)jLaTa up.wv. 16. Orac Se iTjorcuTjTe, fi^ ytcccrSc waTrcp ^ 01
r Lk. xxiv. oTTOKpiTal ' aKuOpwTTOL • ' dâk'iôuai ydp rd irpâuira auTwi',*
w yv. 19, 20. oirws <|)ai'wffi toZs dvOpuTroi; vi\(n€\jovTi% • dp,î' XeY<>> 'ifî^'j Sri"
ActR xiii.
41. James iv. 14.
^
i«iBZ have a4>TiKopi£v, adopted by modern editors. cufkicjMv (T. R.) has probably
come in from Luke (xi. 4).
^ The Doxology ore oro« . . . ofiT]v is wanting in Jr^BDZ and is regarded by most
modern critics as an ancient liturgical insertion. It is found in LAI al.
3 ra TrapoTrTwuaTa avTwv wanting in ^D, omitted by Tisch., bracketed by W.H.,

though found in I3L.
* ws in i^BDA.
' For avTwv B has eairr«*v.
« T. R. has oTi with L nl. ^BD omit.
words «s Kal r], a.<}>-i]Ka|itv, etc.

: It is {Schanz, in accordance with original
natural and comforting to the sincere meaning of dXXa, derived from aXXo or
soul to put the two things together, ws aXXa, and signifying that what is going
must be taken very generally. The to be said is another thing, aliud, in
prayer proceeds from child-like hearts, relation to what has been said, Klotz,
not from men trained in the distinctions Dfvnr. ii., p. 2) = Lead us not into
of theology. The comment appended temptation, or so lead us that we may
in w. 14, 15 introduces an element of be safe from evil may the issue ever :
reflection difficult to reconcile with the be beneficent. pvo-ai onro, not ^k the
latter would imply actual implication in,
— ;
spontaneity of the prayer. It is pro-

bably imported from another connection, the former implies danger merely. Both
^.^., Mt. xviii. 35 (so Weiss-Meyer). occur in N. T. (on the difference cf.
Ver. 13. Sixth petition : consists of two Kamphausen, Das G. des H.). tow
members, one qualifying or limiting the irovTjpov, either masculine or neuter,
other. —
(iT| ireipao-|i(5v, expose us
. . .
not to moral trial. All trial is of doubt-

? Here again there, is an elaborate
which
debate on a comparatively unimportant
ful issue, and may therefore naturally question. The probability is in favour
and innocently be shrunk from, even by of the mascuUne, the evil one. The
those who know that the result may be Eastern naturally thought of evil in the
good, confirmation in faith and virtue. concrete. But we as naturally think of
The prayer is certainly in a different key it in the abstract therefore the change ;
from the Beatitude in V. 10. There from A. V. in R. V. is unfortunate. It

Jesus sets before the disciple a heroic mars the reality of the Lord's Prayer on
temper as the ideal. But here He does Western lips to say, deliver us from the
not assume the disciple to have attained. evil one. Observe it is moral evil, not
The Lord's Prayer is not merely for physical, that is deprecated. 8tv cow
heroes, but for the timid, the inex- loTiv A|ii]v. a liturgical ending,
. . :
perienced. The teacher is considerate, no part of the original prayer, and tend-
and allows time for reaching the heights ing to turn a religious reality into a
of heroism on which St. James stood devotional form.
when he wrote (i. 2) iratrav xopav On w. 14-15 vide under ver. 12.
Ti'Yilo'acrdc, dSeX({>oi (lov, orav Trcipaapoig Vv. 16-18. Fasting. Ver. 16. irar
Tr«pi'jr€VT)T€ iroiKiXoi;. — dXXa, not purely Si transition to a new related topic.
:
adversative, cancelling previous clause, (TKvOpwiroi, of sad visage, overdone of

but confirming it and going further course by the " actors ". Fasting, like
: —
13-22. EYArrEAION 123
i,7ti)ôvcTi Thv fiiaQov airoiv. 1 7. aii 8e K-rjcrreuwi' ^ aXcuj/ai cow tJji' z Mk. vi. 13
Lk.vii.38.
neiâK-qv, Kal to zrpocruiroi' aou vlâi- 1 8. ottws [at] <}>a)n]s Tois 46. janies
di'OpwTTOts nfjoreouK,^ dXXd tw Traxpi ctou tw cc tw KpuTrrw ^ Kal 6
irariip ctou 6 pXeirwK 4i' tw KpuiiTu '' diroSwaei aoi €»' tw 4>cik'€pw.^
19. " Mt] ' ©TjcraopiêTC ojxtK 8T)o-aupoLls eirl tt)s Lk. xii. 2J.
YT?, orrou avj? ical y Rom.ii.
5.
Kal ottou KXeirrai ' Siopuaaoucri Kai KXeirrouai Cor. ivi. •
^puai; d<j)aKi^€i, 1
20. 0T]aaupiêT€ 8s uis.lv firjcraupous ^v oupa>'w, ottoo oure trrjs oure z Cb. zxir.
43. Lk
ppwais d<|>a>'i^ci, Kal oitou KXeirrai ou Stopucrorouo-if ouSt KXe'irrouort*'. xii. 39.
21. ottou ydp coTiv 6 6T)<raup6s 6fiwi',* ckci eorat Kal* 1^ KapSi'a
ufAWK.* 22, 'O Xux^'os Tou (TfjifAaTos coTic 6 6^0aXji,6s ' • iiuf ouv i
1 B places vrjorrcvtuv before toii; ayOptnrovs.

' Kpv4iaiM in fc«^BD.
' ^BDL omit «v tw (âvcpu.

* ^B have a-ov, which makes the reflection more pointed.
• B omits Kal.
^ B adds crov.
prayer, was reduced to a system twice a ;

the kingdom, v/hich needs to be defined
week in ordinary Pharisaic practice in contrast to worldliness not less than
Thursday and Monday (ascent and to spurious types of piety.
descent of Moses on Sinai), artificial Vv. 19-21. Against hoarding.
gloom inevitable in such circumstances. Oi^cravpovs iir\ Ttjs 71)5, treasures
In occasional fasting, in circumstances upon earth, and therefore earthly,
of genuine affliction, the gloom will be material, perishable, of whatever kind.
real (Lk. xxiv. 17). —
a4>avi£ovo-iv 8ir«« — o-T]s, moth, destructive of costly garments,
-âvuo-iv,a play upon words, may be one prominent sort of treasure in the
endered in English " they disfigure East.— Ppwtris, not merely "rust," but a
ihat they may figure ". In German : generic term embracing the whole class
Unsichtbar machen, sichtbar werden of agents which eat or consume valuables
—
(Schanz and Weiss). Ver. 17. iXtufâi, (so Beza, Fritzsche, Bleek, Meyer, etc.).
v(ij/ai not necessarily as if preparing
: Erosionem seu corrosionem quamlibet
for a feast (Meyer and Weiss), but denotat, quum vcl vestcs a tiaeis vel
performing the usual daily ablutions vetustate et putredine eroduntur, vel
for comfort and cleanliness, so avoiding lignum a cossibus ct carie, frumentum a
parade of fasting by neglect of them curculionibus, quales Tpuyas Graeci
(Bleek, Achelis). vocant, vel metalli ab aerugine, ferrugine,
The foregoing inculcations of sincerity eroduntur et corroduntur (Kypke, Obs.
and in religion contribute in-
reality —
Sac). Siopvacrovcriv, dig through (clay
directly to the illustration of the divine walls), easier to get in so than through
name Father, which is here again defined carefully barred doors (again in Matt.
by discriminating use. God as Father xxiv. 43). The thief would not find
desires these qualities in worshippers. much in such a house. —
Ver. 20. 6tj<r. iv
All close relations (father, son husband, : ovpav4i not = heavenly treasures, saya
:
wife) demand real affection as distinct Fritzsche, as that would require rovs
from parade. before ir. Grammatically this is correct,
Vv. 19-34. Counsels against covetous- yet practically heavenly treasure is
ness and care (reproduced in Lk. xii. 22- —
meant. Ver. 21. ottow di\(r, . . Ik«i .
34, with exception of w. 22-23, which Kap8(a. The reflection goes back on
reappear in Lk. xi. 34-36). An inter- the negative counsel in ver. 19. Do not
polation, according to Weiss. Doubtless, accumulate earthly treasures, for then
if the Sermon on the Mount was ex- your heart will be there, whereas it
clusively an anti- Pharisaic discourse. ought to be in heaven with God and the
But this homily might very well have Kingdom of God.
formed one of the lessons on the hill, in Vv. 22-24. Parable of the eye. A
connection with the general theme of difficult passage ; connection obscure,
" — ;
124 KATA MATeAION VI.
1 Lk. xl. 34. i4>9ci^|^<^$ 0^00 * dTrXous r\,^ oKov rb crwiid aou *
(hwTciv'Si' earai •
2X.
bCh.Xvii. 5. y e.^ , n r
Lk.xi.n,iav 06 6 6<})9aXfi6s aou Tvofr^pis t], oXo»' to awud aoo •aK0Tel^'6K
36. » > »
c Lk. xi. 34, earai. ci ouf to ûs t^ iv ctoi aKOTOS ^<rrt, to ctkotos TV<5ffov
dLk. xvi.13. 24. OuSeis oui'aTat Suol Kupioi; SouXcoeif f\ yap tok Iva utarjaei,
I Thesa.
V. 14.
^^„
KQi TOK tTepof ayaTrTJafei
, , ^
fj
1
<»'os
\ a y n it- \ " t 1
dt'oescTOi, kui too CTtpoo "
KOTa-
e Ch. xviii. <|>po''i1o^f'' o" SuraoOc Stw SouXeucik- xai ' âp.fûi'^.^ 25. Sid
10. Lk.
xvi. 13. Rom. ii. 4 al. t Lk. zvi. 13.
^ T) before o o<|>8aX|xos orov airXov<; in ^B.

' (lafiwva in all uncials.
and the evangelic report apparently ness within deeper than that which
imperfect. The parallel passage in afflictsthe blind man. mistake the We
Luke (xi. 33-36) gives little help. The relative value of things, choose the
figure and its ethical meaning seem to worse, neglect the better, or flatter our-
be mixed up, moral attributes ascribed selves that we can have both.
to the physical eye, which with these Ver. 24. Parable of the two masters.
still gives light to the body. This con- OvSeis In the natural sphere it is im-
:
fusion may be due to the fact that the possible for a slave to .lerve two masters,
eye, besides being the organ of vision, for each claims him as his property, and
is the seat of expression, revealing inward the slave must respond to one or other of
dispositions. Physically the qualities the claims with entire devotion, either
on which vision depends are health and from love or from interest. fi yap . . .
disease. The healthy eye gives light for |iia-i]cr(i . . . oyairiâ*!. : We may take this
all bodily functions, walking, working, clause as referring to the case of honest
etc. the diseased eye more or less fails
; preference. A slave has his likes and
in this service. If the moral is to be dislikes like other men. And he will not
found only in last clause of ver. 23, all do things by halves. His preference will
going before being parable, then airXov; take the form of love, and his aversion
must mean sound and -jrovTipbs diseased, that of hate. rj —
evos avBe'lcrai, etc. :
meanings which, if not inadmissible, one this clause may be taken as referring to
yet does not expect to find expressed by the case of interest. The slave may not
these words. They seem to be chosen in his heart care for either of the rival
because of their applicability to the masters. But he must seem to care, and
moral sphere, in which they might suit- the relative power or temper of one as
ably to the connection mean " liberal compared to the other, may be the
and " niggardly ". airXoTrjs occurs in ground of his decision. And having
this sense in Rom. xii. 8, and Hatch decided, he attaches himself, dvdc^cTai,
(Essays in B. G., p. 80) has shown that to the one, and ostentatiously disregards
irovripos occurs several times in Sept. the other. In ordinary circumstances
(Sirach) in the sense oi niggardly, grudg- there would be no room for such a com-
ing. He accordingly renders " The : petition of masters. But a case might
lamp of the body is the eye. If therefore occur in time of war when the conquered
thine eye be liberal thy whole body shall were sold into slavery. oi Suvao-Oe, etc. —
be full of light but if thine eye be
; Application of the parable to God and
grudging, thy whole body shall be full
of darkness." Of course this leaves the
earthly possessions.
sonified=Plutus, a Chaldee, Syriac, and
—
najAuvij, wealth per-
difficulty of the mixing of natural and Punic word ("lucrum punice mammon
moral untouched. The passage is dicitur," Aug. de S. D.) derived from
elliptical, and might be paraphrased
thus: The eye is the lamp of the body: VOV^ = to conceal or '!^^ to trust
when it is healthy we see to do our (vide Buxtorf, Lex.

Talm., p. 1217).
daily work, when diseased we are in The meaning is not, " ye cannot serve
darkness. So with the eye of the soul, God and have riches," but "ye cannot
the heart, scat of desire when it is free : be faithful to God and make an idol of
from covetousness, not anxious to hoard, wealth ". " Non dixit, qui habet divitias,
all goes well with our spiritual functions sed qui servit divitiis," Jerome.
— we choose and act wisely. When Vv. 25-34. Cnutisels agaimt care.
sordid passions possess it there is dark- More suitable to the circumstances of the
—: ::
23— a?- EYAFFEAION 125
TOUTO Xe'yw ijilv, |i?j fi€pifxv'aTe rfj ^j*ox!J ^[kuv, Tt (Jx^Y^'''^ '^^'- ^ """^
^ 9^ *• '9;
TTITITC •
UTlSe TW awiXttTl UfJLWf, Tl * CvSuCTTJoSs. OUvl in 4"JX^1 "TêiOC xii. 25.
£«TTi Tn9 TpoAfjs, fcat TO awiia tou et'Oufxaros ; 20. e}JipXev|/aTC eis (various
- »«^ tonst.).
~ . k
ouoe kfl
. . X . . '
'V >>iv
tou oupat'oo, oTi ov ffTreipouffii', Weptôutrii', ouoe h Ch. xiii.
Tot '
7rcTei>'a
>.
o-umYOuorii' CIS diro&ijitas, kui o iraTT^p up.wi' o oupai/ios Tpe(})€t
.€-€>» /,
aura
.,ii- •
o.
Mk.
Rom.
i.
oux ufieis p.aWof 0itt4)epeT€ outwk ; 27. tis oe £§ o/iwi' fiEpifxcuv cuca- Eph.vi.ii.
iThess. V.
3 (last three exx. meUphorKil). i Acts i. 11 (with eU). j Ch. viii. ao; xiii. 4. Lk. viii. 5. Acts
X.12. kjohniv.36, 37. ICh. X. 31 ; xii. 12. Lk. xii. 24 (with fioAAoK).
' Tj Tl iriTjT* in B. This clause is wanting in ^, omitted by Tisch., and bracketed

by W.H.
disciples than those against amassing feed themselves at the farmer's expense,
treasures. " Why
speak of treasures to an additional source of anxiety to him.
us who are not even sure of the neces- And the cynic unbeliever in Providence :
saries of life ? It is for bread and cloth- yes, in summer but how many perish in
;
ing we are in torment" (Lutteroth). winter through want and cold Jesus, I
Ver. 25, Sia tovto: because ye can be greatest of all optimists, though no
unfaithful to God through care as well as shallow or ignorant one, quietly adds
through covetousness.— (XT) p.£pi|jivaTe ov\ vficts (Aa.\Xov Siac|>epeT€ axniov do :
fi.£pip.va from (XEpiSi jJi.£piE<<>, because care not ye differ considerably from them ?
divides and distracts the mind. The They fare, on the whole, well, God's
verb is used in N. T. in various construc- humble creatures. Why should yon fear,
tions and senses ; sometimes in a good men, God's children ?
sense, as in i Cor. vii. 32 " The un- : Ver. 27. Tis8J,etc. The question means:
married care for the things of the Lord," caie is as bootless as it is needless. But
and xii. 25 in reference to the members there is much difference of opinion as to
of the body having the same care for the precise point of the question. Does
each other. But the evil sense predom- it mean, who by care can add a cubit to
inates. What is here deprecated is not his height, or who can add a short space
work for bread and raiment, but worry, of time, represented by a cubit, to the
" Labor exercendus est, solicitudo toll- length of his life ? '^XiKia admits of
—
enda," Jerome. oix^ Î'vx'H • • • ivSv- •fj either sense. It means stature in Lk.
(xaTos the life not the soul ; the natural
; xix. 3 age in John ix. 21, Heb. xi. ii.
;
life is more than meat, and the body more Most recent commentators favour the
than the clothing which protects it, yet latter interpretation, chiefly influenced
these greater things are given to you by the monstrosity of the supposition as
already. Can you not trust Him who referring to stature. could call Who
gave the greater to give the less ? But adding a cubit, ij height a
feet, to his
a saying like this, life is more than meat, very small matter, the expression of Lk.
in the mouth of Jesus is very pregnant. (iXaxioTov, xii. 26) ? The application of
It tends to lift our thoughts above materi- a measure of length to length of days is
alism to a lofty conception of man's justified by Ps. xxxix. 5 " Thou hast :
chief end. It is more than an argument made my days as handbreadths ". But
against care, it is a far-reaching principle Dr. Field strongly protests against the
to be associated with that other legion — new rendering. Admitting, of course,
a man is better than a sheep (Matt. xii. that iqXiKia is ambiguous, and that in
12). —
Ver. 26. £jjipX£i|/aT€ els, fix your classic authors it oftener means age than
eyes on, so as to take a good look at (Mk. stature, he insists that -n-fjxvs is decisive.
X. 2i,xiv. 67). —
Ta ir£T£iva T. ov., the birds •'
irtjxvs," he remarks (Ot. Nor.), " is not
whose element is the air ; look, not to only a measure of length, but that by
admire their free, careless movements on which a man's stature was properly
the wing, but to note a very relevant measured." Euthy. on this place
fact —
oTi, that without toil they get their remarks: " ical p.T)v ovSe criTi6afi.if]v (half
—
food and live, om-£ipowo-iv, Qtpitovari.v, a cubit) ovSs SaKTvXov (a 24th part)
iTvva.yova-1 ». h. : the usual operations XofTTOV OVV TTTixUV tllTe, SlOTl KVpiU9
of the husbandman in producing the staff LieTpov Tiv -qXiKioiv 6 ittjxi^s cctti. Thus
of life- In these the birds have no part, a short man is Tpiirn^X'*'?' ^ tall man
yet your Father feedeth them. The T£TpdirT)xvs." But how are we to get
careworn might reply to this : yes ; they over the monstrosity of the supposition ?
— :
;
126 KATA MATGAION VI.
Lit. xii.
Jf^^ TTpoaOctvai îrl Tf)*" i^XiKia^ aoTou " Trfi)(Uf Iva ; 28. Kai ircpi
xxi. i.
e\'8ufAaT09 xi p.cpifxkdrc ; KaTa|i(i0eT€ rd " KpiVa toO dypou, irais
•7- aufdvei ^ •
ou kottiS,^ ou8e KiiOet * •
20. Xe'vw 8e uuik, on ouSe ZoXo-
oLk. 111.37.
„
o verr. 31 fAwK ^K TTciffT] rp So^T] auTou • irepiepdXcTO is cv toutuk. 30. el St
(w
Lk,
t.xiia;. TOK **
x^pTO*' TOO dypou, (rqfiepoi' orra, itai aopiok eis ' KXipaj'OK
p Ch. xiv
19. Lk. PaXXou.ck'ov, 6 Seos outws ' &\iîivvu<nv, oil ttoXXw fl,dXXo^' up.ds,
'
xii. j8.
, ^ ^ , ' , / *
Us. i. 10 ' oXiYOTTtoToi ; 31. |iT| ovy fiepi}H'T)aT)T£, XeyoKres, Ti 9^Y'^H-'*'> M
(of grass).
Ch. xiii. 26. Mk. ir. j8 (of er«in). I Cor. iii. la (of hay). q here »nd Lk. xil. a8. f Ch. xl. 8.
E Ch. viii. 26; xiv. 31 ; xvi. a. Lk. xii. aS.
*
t^B have plurals (W.H.). The singulars are a grammatical correction (icpiva
neut. pi. nom.) wholly unnecessary. The lilies are viewed singly.
Lutteroth helps us here by finding in the later writers. KotriilxTiv, vrfQovaiv: " il-
question of jesus a reference to the lud virorum est, qui agrum colunt, hoc
growth of the human body from infancy mulierum domisedarum " (Rosenmiiller).
to maturity. By that insensible process, The former verb seems to point to the
accomplished through the aid of food, toil whereby bread is earned, with back-
Gods adds to every human body more ward glance at the conditions of human
than one cubit. " How impossible for growth the latter to the lighter work,
;
you to do what God has done without whereby clothing, the new subject of
your thinking of it And if He fed you I
remark, is prepared. Ver. 29. Xtyw Si — :
during the period of growth, can you not the speaker is conscious He makes a
trust Him now when you have ceased to strong statement, but He means it. ovSs, —
gro\\' ? " Such is the thought of Jesus. not even Solomon the magnificent, most
Vv. 28-30. Lesson from the jiowers. glorious of the kings of Israel, and on
KOTa|id6«T€, observe well that ye may state occasions most gorgeously attired.
learn thoroughly the lesson they teach. — tv TovTwv the lilies are in view, and
:
Here only in N.T., often in classics. one of them is singled out to vie with
Also in Sept., e.g., Gen. xxiv. 21 : The —
Solomon. Ver. 30. cl Si rov x6pTov.
man observed her (Rebekah), learning Application. The beautiful flowers now
her disposition from her actions. ra — lose their individuality, and are merged
Kpiva, the lilium Persicum, Emperor's in the generic grass : mere weeds to be
crown, according to Rosenmiiller and cut down and used as fuel. The natural
Kuinoel ; the red anemone, according to sentiment of love for flowers is sacrificed
Furrer (Zscht. fiir M. und R.) growing for the ethical sentiment of love for
luxuriantly under thorn bushes. All man, aiming at convincing him of God's
flowers represented by the lily, said care. — icXipavov (Attic KpiPavos, vide
Euthy. Zig. long ago, and probably he Lobeck, Phryn., 179), a round pot of
is right. No need to discover a flower earthenware, narrow at top, heated by a
of rare beauty as the subject of remark. fire within, dough spread on the sides
Jesus would have said the same thing of beautiful flowers of yesterday thus used
the snowdrop, the primrose, the bluebell to prepare bread for men iXiytJiricrrot. 1
or the daisy. After dypow should come several times in Gospels, not in classics
a pause. Consider these flowers Then, 1 not reproachful but encouraging, as if
after a few moments' reflection : iris, bantering the careworn into faith. The
not interrogative (Fritzsche), but ex- difficulty is to get the careworn to con-
pressive of admiration vague, doubtful ;
sider these things. They have no eye
whether the giowth is admired as to for wild flowers, no ear for the song of
height (Bengel), rapidity, or rate of mul- birds. Not so Jesus. He had an in-
tiplication. Why refer to growth at all ? tense delight in nature. Witness the
Probably with tacit reference to question sentiment, " Solomon in all his glory,"
in ver. 27. Note the verbs in the plural applied to a wild flower 1 These golden
{vide critical note) with a neuter nomi- words are valuable as revealing His
native. The lilies are viewed individ- genial poetic nature. They reflect also
ually as living beings, almost as friends, in an interesting way the holiday mood
and spoken of with affection (Winer, § of the hour, up on the hill away firom
58, 3). The verb av|dvcd in active voice heat, and crowds, and human misery.
is transitive in class., intransitive only in Vv. 31-33. Renewed exhortation
:
88—34. EYAITEATON 117
â
Ti mcii|j,eK, ^ Ti wcpiPaXwiieOa ; 32. Trdrra yd.p raOra rh c0n] t Lk. xii.
'eiriJtjTci^* otSe yap 6 irarrip up.wt' 6 oipdnoq on " xPli^^^^ toutw;' Heb. li.
dTTdicTWt' • •? 1, tTlT€lT€ Sc TTpWTOt' TTIK PafflXctaf TOU eeOU KOI TTJV u Lk. xi. 8
o - \ - > A / t - \
Rom. xvi.
Sixaioau'ntiv' aiiTou, jcal Taura trdyra ' irpooTeOTjo-eTai ujjin' • 34. firj a (gen. of
ovv liepiimfionriTe cis ttik aupiov • tj yap aupiow ftcpijxvTjaEi to eauTTjs." Cor. iii. 1.
' dpKCTOf rn r\ii.ipa tj * KUKia auTtjs. Lk.xii.31.

'
Heb. xii.
19. w Ch. I. J5. I Pet. iT. j x here only in N. T. in •en»e of trouble. Sept. Ecd. vii. 15 ; xii.
I. Amoa iii. 6. Sir. xix. 6.
^ Another grammatical correction (neut. pi. nom. Wvtj). jj^B have e-Kil^ravai.
i>^B omit Tov Beov, and B transposes the nouns and has tijv Sik. Kai
' Tt)y fiaa.
avTov. Tisch. and W.H. retain the order as in T. R., omitting tow dtov.
» Ta eavTTjs in EI (A Ta irepi avTTjs), B*L have simply avT^s.
against care. Ver. 31. ovv, goes back with t^, and inverts the order of Pa«r.
on ver. 25, repeating the counsel, re- and SiKat. Seek ye His (the Father's)
inforced by intervening argument. Ver. — righteousness and kingdom, though it
32. TO. e9vT), again a reference to may be against this that in Luke (xii. 31)
heathen practice in vi. 7 to their " bat-
;
the kingdom only is mentioned, irpuToy
tology" in prayer, here to the kind of also being omitted: Seek ye His king-
blessmgs they eagerly ask (liriJiiTooo-tv) dom. This may have been the original
material only or chiefly bread, raiment, ;
form of the logion, all beyond being in-
wealth, etc. I never realised how true terpretation, true though unnecessary.
the statement of Jesus is till I read the Seeking the kingdom means seeking
Vedic Hymns, the prayer book and song righteousness as the summum bonum,
book of the Indian Aryans. With the and the -irpwTov is implied in such a
exception of a few hymns to Varuna, quest. Some (Meyer, Sevin, Achelis)
in which sin is confessed and pardon think there is no second, not even a
begged, most hymns, especially those to subordinate seeking after earthly goods,
Indra, contain prayers only for material all that to be left in God's hands, our
goods cows, horses, green pastures,

:
sole concern the kingdom. That is in-
good harvests. deed the ideal heroic attitude. Yet
practically it comes to be a question of
To wifeless men thou givest wives,
first and second, supreme and subordi-
And joyful mak'st their joyless lives ;
Thou givest sons, courageous, strong, nate, and if the kingdom be indeed first
To guard their aged sires from wrong„ it will keep all else in its proper place.
Lands, jewels, horses, herds of kine.
All kinds of wealth are gifts of thine.
The -TTptoTov, like the prayer against
Thy friend is never slain his might temptation, indicates consideration for
—
;
Is never worsted in the fight. weakness in the sincere, irpocrreSrio-tTai,

—Dr. Muir, Sanskrit Texts, vol. v., p. 137. shall be added, implying that the main
— oIScv yap Disciples must
6 iraTTip v. : object of quest will certainly be secured.
rise above the pagan level, especially as Ver, 34, Final exhortation against
they worship not Indra, but a Father in care. Not
in Luke's parallel section,
heaven, believed in even by the Indian therefore regarded by Weiss as a re-
Aryans, in a rude way, under the name flection appended by the evangelist, not
of Dyaus-Pitar, Heaven-Father. yap drawn fi-om apostolic doctrine. But it
explains the difference between pagans very fitlj' winds up the discourse. In-
and disciples. The disciple has a Father stead of saying. Care not about food and
who knows, and never forgets, His raiment, the Teacher now says finally.
children's needs, and who is so regarded Care not with reference to to-morrow,
by truly believe in Him.
all who Such els TT)v avpiov ('^piEpav understood). It
faith care.
kills But such faith is comes to the same thing. To restrict
possible only to those who comply with care to to-day is to master it absolutely.
the following injunction. Ver. 33. — It is the future that breeds anxiety and
CutcXtc irpuTov. There is considerable leads to hoarding. —
|icpi|*vi]o-ci future,
with force of an imperative = let it, with
:
variation in the text of this counsel.

Perhaps the nearest to the original is genitive (avTTJs, W,H.) like other verbs of
the reading of B, which omit<i tov 9tov care in ver, 25, with accus. dpiccToy &
; — :
" ; :
128 RATA MATBAION VII.
'
Rom'ii'"
VII. I. " MH " KpicGTC, iVa p) Kpi6r|TS 2. ei' w Y'lp Kpifxaxi Kpi-
^^1. 2/; i<cTe, Kpifit'io-caOe •
kuI tV J fxtrpw /xcTpeiTe, ucTifAeTpiiSYjo-eTai ' up.Li'.
Ins. ly. 11.

J Ti 8e pXtTTeis TO '' Kdp4)09 TO cV Tw o4>0aXp.a) ToG d8eX4)Ou ctou,
4--
* Most uncials have the simple pfrpiÔTjo-frai. The compound (T. R.) is in
minusc. and I. Doubtless it came in originally from Lk. (vi. 38), being there the
most probable reading.
neuter adjective, used as a noun a ; century through a literary

pietists of last
sufficiency. — i-ji
each successive
T|p,(p(|i,for spokesman, citing in proof Matt, xxiii.
day, the article distributive.— t| KaKâ, 33, where the Pharisees are blamed for
not the moral evil but the physical, the neglecting "judgment". Vide Ritschl,
misery or affliction of life (not classical Geschichte des Pietistnus, i., p. 328.
in this sense). In the words of Chrys. How far apart the two types iva jt^ 1 —
H. xxii., KaKiav 4>T)(ri, ov Tt)v irovTipiav, KpiBTJTf: an important, if not the highest
jxT) yivoLTo, aXXa tt)v raXaiirupCav, Kal motive not merely a reference to thr.
;
Tov irovov, Ktti TOLS (rvp.4>6pa;. Every day final judgment, but stating a law of the
has some such troubles " suas afflic-: moral order of the world the judger ;
tiones, quas nihil est nccesse mctu con- shall be judged ;to which answers the
duplicare". Erasmus, ParaÂ. Fritzschc other: who judges himself shall not be
proposes a peculiar arrangement of the judged (i Cor. xi. 31). In Rom. ii. i
words in the second and third clauses. St. Paul tacitly refers to the Jew as
Putting a full stop after (t«pip,vi]cr<i, and 6 Kpivtav. The reference there and here
retaining the ra of T.R. before eavTTJs, defines the meaning of Kpivtiv. It
he brings out this sense The things of : points to the habit of judging, and the
itself are a sufficiency for each day, viz., spirit as evinced by the habit, censorious-
the evil thereof. ness leading inevitably to sinister judging,
Chapter VII. The Sermon Con- so that Kpivciv is practically equivalent to
tinued AND Closed. The contents of KaraKptvci-v or KaraSiKatciv (Lk. vi. 37).
this chapter are less closely connected and — Ver. 2. €v o5 -yap, etc. Vulgatissimum
:
more miscellaneous than in the two pre- hoc apud Judaeos adagium, says Light-
ceding. w.
1-12 the polemic against
In foot (Hor. Heb.). Of course; one would
Pharisaism seems to be continued and expect such maxims, based on ex-
concluded. Vv. 6-1 1 Weiss regards as perience, to be current among all
an interpolation foreign to the connec- peoples (vide Grotius for examples). It
tion. It seems best not to be too is the lex talionis in a new form
anxious about discovering connections, character for character. Jesus may have
but to take the weighty moral sentences learned some of these moral adages at
of the chapter as they stand, as embody- school in Nazareth, as we have all when
ing thoughts of Christ at whatever time boys learned many good things out of
uttered, on the hill or elsewhere, or in our lesson books with their collections of
whatever connection. Section 1-5 extracts. The point to notice is what
certainly deals with a Pharisaic vice, the mind of Jesus assimilated the best —
that of exalting ourselves by disparaging in the wisdom of His people and the —
others, a very cheap way of attaining emphasis with which He inculcated the
moral superiority. Jesus would have best, so as to ensure for it permanent
His disciples rise above Pagans, lodgment in the minds of His disciples
publicans, Sadducees, Pharisees, but not and in their records of His teaching.
by the method of detraction. Vv. 3-5. Proverb of the mote and
Vv. 1-5. Against judging, Ver. i, beam. Also current among Jews and
fi.T| KpCvcTc, judge not, an absolute pro- —
Arabs {vide Tholuck). itdp<|>os, a minute
hibition of a common habit, especially dry particle of chaff, wood, etc. — 8ok(5s,
in religious circles of the Pharisaic type, a wooden beam {let in, from 8«xopai) or
in which much of the evil in human joist, a monstrous symbol of a great
nature reveals itself. " What levity, fault. A beam in the eye is a natural
haste, prejudice, malevolence, ignorance impossibility; cf. the camel and the
what vanity and egotism in most of the needle eye. The Eastern imagination
judgments pronounced in the world was prone to exaggeration. This is a
(Lutteroth). Judge not, said Christ. case of tu quoque (Rom. ii. 2), or rather
fudge, it is your duty, said the Dutch of " thou much more ". The faults may
— —
8c iv T« <Tw ' 80KOV ou * Karafocls

TT)!' o4>6a\|Ji(>) ; 4. f\ ttws tpeis tw c Lk. vi. 41,
dScX(()w <Tou, ''A<|>£s €K)3d\a> to Kdipcôs Atto ^ tou 6(j)0aX|jiou aou •

Kai d Lk.vi. 41;
180U, 1^ SoKos ei' TW o4>6aX)Xw aoo ; 5, uiroKpni, eKâXc trpunoy tt)v Acta'xxviL
SoKov 6K tou o<{)0aX|j,ou o-ou,^ Kal t<5t€ • 8tapX^v|/€is eKpaXeii/ rh K(ip<j>09 Lk.xi1.14,
""^
eK tou 64>6aXp.ou tou dSeXîoJ trou. 6. Mt) 8ut6 to ayiov toIs kucti •
fv. 19.
jiTjSc pdXtjTe Tous fiapyapiTas ujawi' cfjurpoadcf twk *

xoipwi', fiiîroTe 25. Lk!
vi, 42.
f Ch. xiii. 45. I Tim. IL 9. ReT. xvii. 4 ; xviii. 16 xxi. 31.
;
^ t*^BI have ck, which is preferred by most modern edd. Weiss suspects con-
formity to the £ic in €KpaX<«>.
' {»^BC place ik tov o<^0. crov before ttiv Sokov, so giving to the censor's own eye
due emphasis.
be of the same kind Kdp<{>os, a petty

: mistakes, such as, etc. Moral criticism
theft, 8oK<$s, commercial dishonesty on is inevitable. Jesus Himself practised
a large scale—" thou that judgest doest it. He judged the Pharisees, but in the
the same things" (Rom. ii. 2) or of a ; interest of humanity, guided by the law
different sort moral laxity in the
: of love. He judged the proud, pre-
publican, pride and inhumanity in the tentious, and cruel, in behalf of the weak
Pharisee who despised him (Lk. xviii. 9- and despised. All depends on what we
14). ^Xeitci;, oil Karavotis the contrast : judge and why. The Pharisaic motive
is not between seeing and failing to see, was egotism ; the right motive is de-
but between seeing and not choosing to fence of the downtrodden or, in certain
see; ignoring, consciously overlooking. cases, .ri7/-defence. So here. -KaTa- —
The censorious man is not necessarily iraTi]o-ovo-i : future well attested, vide
ignorant of his own faults, but he does critical note, with subjunctive, pi^|<o(rt,
not let his mind rest on them. It is more in last clause unusual combination,
;
pleasant to think of other people's faults. but not impossible. On the use of the
— Ver. 4. iKpdXo), hortatory conjunc- future after jxijiroTe and other final
tive, first person, supplies place of im- particles, vide I3urton, Syntax of the
perative which is wanting in first person ; Moods and Tenses in N. T. Greek, §
takes such words as aye, îpe, or as 199- — TO eiYiov, Tovs jxapyapiTas what :
here acfxs, before it Vide Goodwin, is the holy thing, and what are the
section 255. For aê% modern Greek pearls ? In a moral aphorism special
has as, a contraction, used with the indications are not to be expected, and
subjunctive in the first and third we are left to our own conjectures. The
persons (vide Vincent and Dickson, "holy" and the "pearls" must define
Modern Greek, p. 322). Ver. 5. — themselves for each individual in his own
viiTOKpiTtt because he acts as no one
: experience. They are the things which
should but he who has first reformed are sacred and precious for a man or
himself. " What hast thou
do to to woman, and which natural feeling teaches
declare statutes ? "
my Ps. 1. 16.— 8ia- us to be careful not to waste or expose to
p\€'i^/€is, thou will see clearly, vide Mk. desecration. For this purpose knowledge
viii. 24, 25, where three compounds of of the world, discrimination, is necessary.
the verb occur, with avd, Sid, and Iv. We must not treat all people alike, and
Fritzsche takes the future as an im- show our valuables, religious experiences,
perative and renders se componere ad
: best thoughts, tenderest sentiments, to
aliquid, curare; ».«., set thyself then to the first comer. Shyness, reserve, goes
the task of, etc. along with sincerity, depth, refinement.
Ver. 6. A complementary counsel. In all shyness there is implicit judgment
No connecting word introduces this of the legitimate kind. A modest woman
sentence. Indeed the absence of con- shrinks from a man whom her instinct
necting particles is noticeable throughout discerns to be impure a child from ;
the chapter: w. i, 6, 7, 13, 15. It is all hard-natured people. blames Who

a collection of ethical pearls strung woman or child ? It is but the instinct
loosely together. Yet it is not difficult of self-preservation. kvctiv, xoipcov. The
to suggest a connecting link, thus I : people to be feared and shunned are
have said, -'Judge not," yet you must those represented by dogs and swine,
know people, else you will make great regarded by Jews as shameless and
— —
130 KATA MATOAION VII,
g Ch. ix. 17. KaTa-iTaTT)awcrik' ^ aurous Iv toIs TroaiK aoTwc, Kai OToaA^KTCs
Mk. ix. :8.
r x >
^
^ , . ^
Lk. ix. 42. « pT)§wai»' ofids. 7. AiT€iT£, Kai 8o0r)(T€Tai oiiif •

ttiTeiTC, koi
Gal. iv. 27 , - 1
,
h ' » ' ' «
break £upi]acT€ KpoucTC, vap 6 acTUK
(to
out into »o,
•
V..-,' Ktti uvoiYTtreTai

V.
tw
iifxlv. 8. Trds
joy).
b Lk. Xi. 9,
Io;xii.36. 9.
«>, Kai R>A'->A
AaiJipacei,
TJ TIS COTH' "

o l,r\TU)v
e^ Up,tUf
eupiaKct,
at'OpCJTTOS,
kci
*
OC cdf*
j^
KpouotTi
A y ,
aiTTJtTT)
dvoiviiaeTai.'
o oios aUTOU
16. Rev. apTOK, fiT| X160V '^TTiSwaet aurio ; 10. Kai ^d^ ixô>' aiTii<rj],' p,^
ill. 20.
i Lk. xi. II ; xxiv. 30, 4a. Acts xv. 30; xxvii. 15.
1 KaTairaTTjo-owcriv in BCLXI. Weiss against most critics thinks this combina-

tion of the fut. ind. with the subj. (pT)|uj<riv) impossible. He ascribes the reading
ov to a confusion of ov with u. Vide below.
- avoiYcrai in B Cop. Syr. Cur. W.H. in margin. Weiss decides for this reading.
' BL omit ctTTiv, and among modern editors Treg. and W.H.
* For ta.v at-rrjcrn Î5CLA have ai.TT]<r€i. Tisch. and W.fl. adopt this.
* For Kai tav amjo-i] fc^BC have rj Kai aiTr)o-ci, which modern critics generally
adopt.
unclean animals. There are such people, Before passing from these verses (1-6)
unhappily, even in the judgment of two curious opinions may be noted, (i)
charity, and the shrewd know them and That a-yiov represents an Aramaic word
fight shy of them for no good can come ; meaning ear-ornaments, answering to
of comradeship with them. Discussions pearls. This view, once favoured by
as to whether the dogs and the swine Michaelis, Bolten, Kuinoel, etc., and
represent two classes of men, or only thereafter discredited, has been revived
one, are pedantic. If not the same they by Holtzmann (H. C). (2) That A<})eaX-
are at least similar ; one in this, that fids (v\'. 3, 5) means, not the eye, but a
they are to be avoided. And it is gratu- village well. So Furrer. Strange, he
itous to limit the scope of the gnome to says, that a man should need to be told
the apostles and their work in preaching by a neighbour that he has a mote in his
the gospel. It applies to all citizens of eye, or that it should be a fault to propose
the kingdom, to all who have a treasure to take it out And what sense in the
1
to guard, a holy of holies to protect from idea of a beam in the eye ? But translate
profane intrusion. fniiroxe, lest
chance. What is to be feared? koto-
per- — the Aramaic word used by Jesus, well,
and all is clear and natural. A neighbour
iraTrjtrova-iv, p'qlbxriv treading under : given to fault-finding sees a small im-
foot (Iv T. TT., instrumental, with, de purity in a villager's well and tauntingly
Wctte among, Weiss) your
; pearls offers to remove it. Meantime his own
(avTovs), rending yourselves. Here boys, in his absence, throw a beam into
again there is trouble for the com- his own well (Zeitsch. fiir M. unci R.
mentators as to the distribution of the Vide also Wandertingen, p. 222).
trampling and rending between dogs and Vv. 7-11. Admonition to prayer : pre-
swine. Do both do both, or the swine supposes deferred answer to prayer,
both, or the swine the trampling and the tempting to doubt as to its utility, and
dogs the rending ? The latter is the consequent discontinuance of the practice.
view of Theophylact, and it has been A lesson more natural at a later stage,
followed by some moderns, including when the disciples had a more developed
Achelis. On this view the structure of religious experience. The whole subject
the sentence presents an example of more adequately handled in Luke xi.
lirdvoSos or vnrTepiio-is, the first verb 1-13. —Ver. 7. AIt£it«, t,r)r(lre, KpoveTc,
referring to the second subject and the threefold exhortation with a view to
second verb to the first subject. The impressiveness first literally, then twice
;
—
dogs street dogs, without master, living in figurative language seek as for an :
—
on offal rend, because what you have object lost, knock as at a barred door,
thrown to them, perhaps to propitiate appropriate after the parable of the
them, being of uncertain temper at the neighbour in bed (Lk. xi. 5-8). The
best, is not to their liking the swine ; promise of answer is stated in corre-
trample under foot what looked like peas sponding terms. So6r\(rfrai, tvp-qvere,
or acorns, but turns out to be uneatable. avotYT]a€Tai. —
Ver. 8, iteration in form
— —— —
EYArrEAION 131
oAif ETTiSojo-Ei aoTw '

; II. 6t ovv uueis, irocTipol orres, ' oTSarc j Lk. xii. 36,
2 Pet. ii. g.
' Souara dvaOd 8i86t'ai toIs T^Kk'ois diiw, iroaw aciXXoi' 6 iraTTip (vide be-
low, also
. ^ - - .^ nx
, - . - r ,
vîStv 6 €1' TOIS oupaKOis ocSaci dyaoa tois aiTootrii' auTOt'; 12. Udvra Mt. xxviL
&v ^ uûv 01 awOpwirot, outw Kal uficis k Lk.

GUI' ocra 0eXT]Te
./,x.
' iroioicrii'
ii'a xi. 13,
1 -
TTOieiTc auTois
,- •
. ,,
0UT09 Y^p eoriK o voikos Kai 01 7rpo<pT)Tai.
,- Eph.iv.8
Phil. v.
17-
1 Ch. xviii. 35; XX. 32; xxi. 4o;_xxv. 40, 45. Mk. v. ig, 20. Lk. L 49 al. (with dat. of person in all
cases cited. Not usual in classics).
^ For av ^C have €av, which has been adopted by Tisch. and VV.H.
of a general proposition iris vap, for : 12, I Tim. iii. 5. Perhaps we should
every one, etc. Ver. g. ^ answers to a — take the phrase as an elegant expression
state of mind which doubts whether God for the simple 8(8otc. So Palairet.
gives in answer to prayer at all, or at 86fi.aTa, four times in N. T. for the attic
least gives what we desire. t£s ii vjtwv 8wpov, S(i>pT]p,a 80^1. d'yaOa, gifts good
;
d»'. argument from analogy, from the

: not only in quality (bread not stone, etc.)
human to the divine. The construction but even in measure, generous, giving
is broken. Instead of going on to say the children more than they ask. ircJatj) —
what the man of the parable will do, the p.d\Xov, a fortiori argument. 6 iraTTip, —
sentence changes into a statement of etc., the Father whose benignant nature
what he will not do. Well indicated in has aheady been declared, v. 45. d-ya6d, —
W.H.'s text by a after aprov. The— good things emphatically, insignia dona,
anacolouthon could be avoided by Rosenm., and only good (Jas. i. 17, an
omitting the itrri of T. R. after tis and echo of this utterance). This text is
(IT) before XWov, when the sentence classic for Christ's doctrine of the Father-
would stand tCs î v(xwv av., 6v airijo-ei
: hood of God.
& oios avTov apTO*', X£6ov liriSwcci Ver. 12. The golden rule. ovv
aiiTtj). But the broken sentence, if here probably because in the source, cf.
worse grammar, is better rhetoric. (atj Kal in quotation in Heb. i. 6. The con-
X. lirtSciaet, he will not give him a stone, nection must be a matter of conjecture
will he ? Bread, stone fish, serpent. ; with ver. 11, a, " Extend your goodness
Resemblance is implied, and the idea is from children to all," Fritzsche with ;
that a father may refuse his child's ver. II, b, " Imitate the divine good-
request but certainly will not mock him. ness," Bengel with vii. 1-5, w. 6-11
;
Grotius quotes from Plautus: "Altera being an interpolation, Weiss and Holtz.
manu fert lapidem, panem ostentat al- (H.C). Lk. vi. 31 places it after the
tera ". Furrer suggests that by ocjuv is precept contained in Matt. v. 42, and
meant not a literal serpent, but a scale- Wendt, in his reconstruction of the login
less fish, therefore prohibited to be eaten (L. J., i. 61), follows that clue. The
(Lev. xi. 12) serpent-like, found in the
; thought is certainly in sympathy with
Sea of Galilee, three feet long, often the teaching of Matt. v. 38-48, and
caught in the nets, and of course thrown might very well be expounded in that
away like the dogfish of our waters. connection. But the meaning is not
Ver. II, Trov-qpoi, morally evil, a strong dependent on connection. The sentence
word, the worst fathers being taken to is a worthy close to the discourse begin-
represent the class, the point being that ning at v. 17. " Respondent ultima
hardly the worst will treat their children primis," Beng. Here as there "law and
as described. There is no intention to —
prophets". iva with subjunctive after
teach a doctrine of depravity, or, as 6«Xtjtc, instead of infinitive.— iravxa oxiv
Chrysostom says, to calumniate human . . . TToieiTe a-iiTois. The law of

nature (oii SiapaXXwv ttjv ov6po>ir(vT)v nature, says Rosenmiiller. Not quite.
The evil specially in view, as
<|)\j<riv). Wetstein, indeed, gives copious instances
required by the connection, is selfish- of something similar in Greek and
ness, a grudging spirit " If ye then, : Roman writers and Rabbinical sources,
whose own nature is rather to keep what and the modern science of comparative
you have than to bestow it on others, religion enables us to multiply them.
etc." (Hatch, Essays in B. Gr., p. 81). But recent commentators (including
otSare 8i8(5vo(, soletis dare, Maldon. Holtz., H.C.) have remarked that, in
Wetstein rather, have the sense to
;
these instances, the rule is stated in
give; with the infinitive as in Phil. v. negative terms. So, e.g., in Tobit,
— — ;
132 KATA MATOAION VII.
m (with i.a 13- " " EiaAOexe 8ia rris * (rrck'f]? ttuXt|s '
oTi •irXaTCto tj ttoXk],'
and ^cn.
of way). Kttl " eupu^wpos ^ 686s T] dirdyouaa <is tt)c diruXeiaf, Kftl iroXXoi
Lk. xiii. , ,, , ^>'-, o \ t i\ >> \ A\
14. John eiaif 01 eicrepxofxekoi 81 aoTi)9 •
14. on (TTecT) r] iruXifj/ Kai ' xeoXiji-
n Lie. xiii. fiti^ "^ 686s ^ dirdyouaa cis Tr|>' ^wrjv, Kal oXiyoi 61(tIi' ol cupiaKOCTES
24-
o here only N. T., several times in Sept
in p here only in N. T., Sept. Ps. ciii. (iv.) 25. q here
only in the sense of contracted.
1) iruXtj is wanting in ^ and many Fathers (Clem. Orig.), and omitted by W.H.
*
and bracketed by Tisch. Weiss thinks it very susjncious.

' Some copies have n for on and omit tj ttvXtj, but the- text as it stands is
approved by W.H. Tisch. brackets r\ irwXri.
iv. 15, & fiiacis, (iTiStvi iroiTioTis, quoted chosen by Lk. because in keeping with
by Hillel in reply to one who asked him the epithet <rT€VTJs.ôTi, f;tc. explana- :
to teach the whole law while he stood on tory enlargement to unfold and enforce
one leg. So also in the saying of Con- the precept. t| 68bs two ways are con-
:
fucius " Do not to others what you

: trasted, either described by its qualities
would not wish done to yourself," Legge, and end. The "way" in the figure is a
Chinese Classics, i. 191 f. The negative common road, but the term readily
confines us to the region of frstice ; the suggests a manner of life. The Christian
positive takes us into the region of gener- religion is frequently called "the way"
osity or grace, and so embraces both law in Acts (ix. 2, xix. g, etc.). The v/rong
and prophets. We
wish much more road is characterised as TrXareia and
—
than we can claim to be helped in need, evpvxwpos, broad and roomy, and as
encouraged in struggles, defended when leading to destruction (oLTruXeiav). The
misrepresented, and befriended when right way (and gate, t| irvXTi, is to be
our back is at the wall. Christ would retained in ver. 14, though omitted in
have us do all that in a magnanimous, ver. 13) is described as artvT) Kal
benignant way; to be not merely SiKaios T«0Xipfj.einr|, narrow and contracted, and
—
but d-ya6d9' vdjjios Kal Trpo<j)f)Tai per- : as leading to life. ?w">iv, a —
pregnant
haps to a certain extent a current phrase word, true life,worth living, in which
= all that is necessary, but, no doubt, men realise the end of the their being —
seriously meant therefore, may help us
; antithesis of airwXeia. The one is the
to understand the statement in v. 17, way of the many, iroXXoi €ioriv ol clcrep.
" I came not to destroy, but to fulfil ". the other of the few, 6X1701 . . . ol
The golden rule was Law and Prophets €vpi<rKovTes. Note the word "finding".
only in an ideal sense, and in the same The way is so narrow or so untrodden
sense only was Christ a fulfiller. Vide that it may easily be missed. It has to
Wendt, L. J., ii. 341. be sought for. Luke suggests the idea
Vv. 13, 14. The two ivays (Lk. of difficulty in squeezing in through the
23-25).
xiii. From this pomt onwards very narrow door. Both points of view
we have what commentators call the have their analogue in life. The practi-
Epilogue of the sermoni introduced with- cal application of this counsel requires
out connecting particle, possibly no part spiritual discernment. No verbal direc-
of the teaching on the hill, placed here tory will help us. Narrow ? Was not
because that teaching was regarded as Pharisaism a narrow way, and the mon-
the best guide to the right way. The astic life and pietism with its severe rules
passage itself contains no clue to the for separation from the " world " in
right way except that it is the way of the amusement, dress, etc. ?
few. The allegory alsoobscure from is Warning against pseudo-

Vv. 15-20.
its brevity. Is the gate at the beginning prophets. Again, without connecting
or end of the way, or are gate and particle and possibly not a part of the
way practically one, the way narrow Sermon on the Mount. But the more
because it passes through a narrow door- important question here is Does this :
way ? Possibly Christ's precept was section belong to Christ's teaching at all,
"
simply, " enter through the narrow gate or has it been introduced by the Evangelist
or "door" (Ovpa, Luke's word), all the that false teachers of after days appear-
rest being gloss. ^TrvXr)?, the large ening in the Church might be condemned
trance to an edifice'or city, as distinct under the authority of the Master ?
from dvpa, a cunimon door; pcihaps (Holtz., H.C.). What occasion had
; — ;
t3— 19- EYAriEAlON 133
auTTjK. 15. ripooexeTc 8e ^ Atto twk (|/cuBo7rao(}>T]To)k', oiTikcs r Ch. x. 17
cpxorrai irpos
»
apirayes- 10. dTTo
ufJiSs
iTjx"
ei^
tojv'
ekOULLaai TrpopaTOJi', eauoei/ oe
Kapirojc
--.-<-'tTrtYi'wtreaoe
txMTiiiv
/A./ cicti
auTous •
Xukoi
,
(aiiti
Lk.xx.46
(all with
iirdxivos).
y \\ ' >^>
aoWeyouati' aTTO GKawflwi'
fl« i\'9»>v
aTa(|)u\T)f,*' diro ii]
n >\
TpipoXwv auKa
"
; 17,
* ''''•
11,240/.
"5^-
ouTw
c.
-C'C 'a^
iraf Oet'opoi' ayawoi'
^
Kapirou; Ka\ous iroiei
\^ -8^«^W
"to be
•
trairpoc
x * ActS XX. 29
trop.,io\n
Sei'Spoi' KapiTOus TTOKTjpous iroiet. l8. 06 SuKarai SeVSpoe aYaSoc v. 6 a/.
KapTTOus irot'Tjpous iroieii',* ouSe SeVSpoK aairpov' KapTrous kqXous v Ch! xiii.
TTOietJ'.* 19. jrai' SeVSpov jatj ttoiouk KapTroK Ka\6f cKKOirrerai Kal (with «).
wCh.xii,33;
xiii 48. Eph. iv. 09.
i
i^B omit 8« (so W.H.).
^ t^BC have arTa<}>vXas. The sing, comes from Lk. (vi. 44).
' B has iroiei KaXovs (W.H. margin).

• For iroieiv ^ has evevKeiv (Tisch. both places, W.H. ist place).
Christ to speak of false prophets ? The have always been prophets of this type,
reference can hardly be to the Pharisees " each one to his gain " (Is. Ivi. 11),
or the Rabbis. They were men of tradi- Evangel-merchants, traders in religious
tion, not prophetic, either in the true or revival. Ver. 16. airo t. Kapiruv.—
in the false sense. But, apart from By the nature of the case difficult to
them, there might be another class of detect, but discernible from their fruit.
men in evidence in our Lord's day, who eiriYvuaeaSe. —
Ye shall know them
might be so characterised. It was a through and through (€Tri) if ye study
time of religious excitement; the force of carefully the outcome of their whole
custom broken, the deep fountains of the way of life.
soul bursting forth witness the crowds; Vv. 16-20. An enlargement in parabolic
who followed John and Jesus, and the fashion on the principle of testing by
significant saying about the kingdom of fruit. Ver. 16. (117x1, do they perhaps,
heaven suffering violence (Matt. xi. 12). Ti suggesting doubt where there is
Such times call forth true prophets and none = men never do collect, or think
also spurious ones, so far in religious of collecting, grapes from thorns or figs
sympathy with prevalent enthusiasms, but from thistles. And yet the idea is not
bent on utilising them for their own absurd. There were thorns with grape-
advantage in gain or influence, men of like fjruit, and thistles with heads like
the Judas type. If such men, as is figs (Holtz., H.C). But in the natural
likely, existed, Jesus would have some- sphere these resemblances never de-
thing to say about them, as about all ceived men saw at a glance how the ;
contemporary religious phenomena. matter stood. Ver. 17. Another illus- —

Ver. 15. npo(r€X€T€ dirb, take heed tration from good and bad trees of the
to and beware of. —
otrives, I mean, such same kind. ayaOov, sound, healthy;
as. —
€V cvSv|xacri irpopdrwv. Grotius, (ra-irpbv, degenerate, through age or bad
Rosenm. and Holtz. (H.C.) take this as soil. According to Phryn., aairpd; was
referring to the dress worn [iv |jLT|XwTai;, popularly used instead of alcrxpo9 in a
Heb. xi. 37) as the usual badge of a moral sense (cairpdv oL iroXXol dvTi tov
prophet, but not without reference to alcrxpav, p. 377). Each tree brings forth
the plausible manner of the wearer fruit answering to its condition. Ver. —
deceptive and meant to deceive (Zechar. 18. oi SvvttTai, etc. Nothing else is
xiii. 4) gentle, innocent
;
as sheep possible or looked for in nature.— Ver.
speaking with " unction," and all but 19. Men look on this as so certain that
deceiving " the very elect ". The manner they do not hesitate to cut down and
more than the dress is doubtless in- burn a degenerate tree, as if it were
tended. cawGcv Se manner and nature possible it might bring forth good fruit
:
utterly different within, Xvkoi apiraYCS ;

; next year. jit) iroiovv, if it do not, that
greedy, sometimes for power, ambitious once ascertained. Weiss thinks this
to be first ; often for gain, money. The verse is imported from iii. 10, and foreign
Didache speaks of a type of prophet to the connection. Ver. 20. apaYc: final —
whom it pithily names a xp"'"»'€p.iropos inference, a very lively and forcible com-
(chap, xii.), a Christ-merchant. There posite particle; again with similar effect
— — :
134 RATA MATOAION vii.
Ch '^^ TTup pdXXcTai. 20. apayc drro jCtv Kap-nC>v aoTwc inîyi liatadf
X xii so
xxi. ii ul.
auTOUS.
jf Ch. XXIV.
36, Lit. X. 21. " Oi iras 6 \iy<Jiy fioi, Kupic, Ku'pie, EiaeXeuaerai cis Tî*
These, i.
âaiXciac TWK oupawoiv' dXX' 6 * iroidji' to
•
OeXrjjJia tou Traxp^s Jaoo
I Mk. ix. 38. Tou ^k* ^ oopai'ois. 22. iroXXol ^pouai p.01 iv ^ iKeiyY\ xtj rju^pa,
John i. JO. Kupi€, Kupie, ou Tw aw oi'op.aTt Trpo€<J)i]Tcu(rap.€>',^ Kal "rij) aw ocoiiaTi
13 (rifi Ti 8atp.6^'la eêPdXop.e*', Kal tw aw 6c6p.aTi Sok'dfAeis iroXXds eiroii^-
xxiv. 14). aappec; 23. Kal totc * 6y.o\oyf\<T(3i auxois, oxi ouS^ttotc eyviav Afias *
'
t«^BC have tois before ovpavois, which T. R., following many MSS., omits.
't^BCLZ have the augment at the beginning (•'Trpo(}>.) ; adopted by modern

editors.
in Matt. xvii. 26. The yt should have name and authority in support of anti-
its fullforce as singling out for special Christian tendencies, such as anti-
attention " at least from their fruits, if
;
nomianism (avoîav, ver. 23). Ver. 21. —
by no other means ". It implies that to 6 \iy(ov, 6 irotuv: Of all, whether disciples
know the false prophet is hard. Ver. or teachers, the principle holds good with-
22 explains why. He has so much to out exception that not saying " Lord "
say, and show, for himself: devils cast but doing God's will is the condition of
out, souls saved, spiritual if not physical approval and admittance into the king-
miracles done. What other or better dom. Saying " Lord " includes taking
" fruit " would you have ? What in Jesus for Master, and listening to His
short is the test ? Doctrine, good moral teaching with appreciation and admira-
life ? Is the false prophet necessarily a tion everything short of carrying out
;
false teacher or an immoral man ? Not His teaching in life. In connection

necessarily though not unfrequently. with such lofty thouglits as the Beati-
But he is always a self-seeking man. tudes, the precept to love enemies and
The true prophet is Christ-like, i.e., the admonition against care, there is a
cares supremely for truth, righteousness, great temptation to substitute senti-
humanity not at all for himself, his
; mental or sesthetic admiration for heroic
pocket, his position, his life. None but —
conduct. TO OeX-qfitt tov iraTpds fiov.
such can effectively preach Christ. This Christ's sense of His position as Master
repetition of the thought in ver. 16 is not or Lord was free from egotism. He
for mere poetical effect, as Carr (Camb. was simply the Son and Servant of the
G. T.), following Jebb (Sacred Litera- Father, whose will He and all who
ture, p. 195), seems to think. follow Him must obey my Father here ;
Vv. 21-23. False discipleship. From for the first time. —

Ver. 22. kv Ikcivx]
false teachers the discourse naturally T^ -^ficpq., the great dread judgment
passes to spurious disciples. Luke's day of Jehovah expected by all Jews,
version contains the kernel of this with more or less solemn awe a very ;
passage (Luke vi. 46). Something of grave reference. tu acji ovofiaxi thrice :
the kind was to be expected in the teach- repeated, the main ground of hope.
ing on the hill. What more likely than Past achievements, prophesyings, exor-
that the Master, who had spoken such cisms, miracles are recited but the ;
weighty should say to His

truths, chief point insisted on is all was done :
hearers " In vain ye call me Master,

: in Thy name, honouring Thee, as the
unless ye do the things which I say " ? source of wisdom and power. Ver 23. —
As it stands here the logion has pro- t<5t<. When they make this protesta-
bably, as Weiss suggests (Matt. Evang., tion, the Judge will make a counter-
p. 219), undergone expansion and protestation —
op.oXo'Y'qau) aviTois, I will
modification, so as to give to the title own to them. Bengal's comment is
aperte. Mzgnz potestas hujus dicti. But
" Lord," originally = "^C Teacher, the there is a certain apologetic tone in the
I
fullsense it bore when applied to Christ expression, " I will confess " (" profess,"
by the Apostolic Church, and to make A.V. and R.V.), as if to say I ought to :
the warning refer to false prophets know men who can say so much for
of the Apostolic age using Christ's themselves, but I do not. oti, recita-
— — —
20 26. EYArrEAION 135

^
1
diToxwpeiTe
ocrris
11
aKouei
dir* cfxou
jiou
\
01
\.
tous Aoyous toutous,
f
*
/i\
epYa|^<5(j,6Kot tJjk
Kai
'' di'OfiiuK.
iroiei
-<,
24. Fids
aureus, opoiwcrw
ou>' b Lk.
Acts
13.
ix. 39,
xiii.
»^2^C^•i
auTOJ' acopi•*
'
<|>pocip,b),
1 ' <^ r
ooris u»KooofAT]CT6 TT)f oiKiaK auTou
\ , r >»<i,».C
^ €Tri Tr)i/
Ch. Xxvi.
la
jreTpaj'- 25. Kai KaWî] i^ ^poxt) Kal tJXOo*' ot iroTafAol Kal 41. ijahn
eirv€ucrav oi di/6)xot, Kai ' •jrpoore-ircoroi'
rfj oiKia ckeiio], koI ouk eireae •
e Ch.^x. 16;
xxiv. 45
TcfieiieXtwTO ydp em tt)k Trerpak. 26. Kal irSs 6 dKOuuK |Jioo toos XXV. 2, 4.
;
Xoyous TOUTOUS Kal *"

fi^ iroiwi' outous, 6fjioiu8T)o-eTat dkSpl • p,u>pw, h
f here only
in sense of beat against. g Ch. xxiii.17, ig; xxv. z, 8.
' B omits TovTo«s, which is bracketed by W.H. It seems needed, and may have
fallen out by homcEOt.
^ t^BZ have opioio>0T)<rcTai for opLoiucrbi avrov. So W.H.
* ovTou before rqv oikiuv in fc^BCZI, so giving the pronoun due emphasis hii
house.
tive, the exact words directly reported. of legalism and Pharisaism.— 6(1010)671-
ovSeTTOTe, never: at no point in that (TCTai: not at the judgment day (Meyer),
remarkable career when so many wonder- but, either shall be assimilated by his
ful things were done in my name. ownaction (Weiss), or the future passive
a-n-oxcop£iT€, etc. an echo of Ps. vi. 9,
: to be taken as a Gerund = comparandus
and sentence of doom, like Matt. xxv. 41. est (Achelis). (|>povip.a> —
perhaps the best :
Vv. 24-27. Epilogue (Lk. vi. 47-49, rendering is " thoughtful ". The type of
which see for comparative exegesis). man meant considers well what he is
ovv, ver. 24, may be taken as referring to about, and carefully adopts measures
the whole discourse, not merely to w. suited to his purpose. The undertaking
21-23 (Tholuck and Achelis). Such a on hand is building a house a serious —
sublime utterance could only be the —
business a house not being meant for
grand finale of a considerable discourse, show, or for the moment, but for a
or series of discourses. It is a fit ending lasting home. A well-selected emblem
of a body of teaching of unparalleled of religion. ttjv nirpav the article used :
weight, dignity, and beauty. The toi5- to denote not an individual rock, but a
rovs after Xoyotjs (ver. 24), though —
category a rocky foundation.
omitted in B, therefore bracketed in Ver. 25. What follows shows his
W. H., is thoroughly appropriate. It wisdom, justified by events which he had
may have fallen out through similar anticipated and provided for not abstract ;
ending of three successive words, or have possibilities, but likely to happen every
been omitted intentionally to make the —
year certain to happen now and then.
statement following applicable to the Therefore the prudence displayed is not
whole of Christ's teaching. Its omission exceptional, but just ordinary common
weakens the oratorical power of the sense. Kal — observe the five Kal in
:
passage. It occurs in ver. 26. —

succession an eloquent polysyndeton,
Ver. 24. rias ooTTis. Were the read- as grammarians call it; note also the
ing 6)ioiu<r adopted, this would be a rhythm of the sentence in which the war
case either of attraction iras for -sravTa of the elements is described: down came
to agree with So-ris (Fritzsche), or of a the rain, down rushed the rivers, blew
broken construction nominative, with-
: the winds— sudden, fell, terrible. Trpotr^ —
out a verb corresponding, for rhetorical ireaov, they fell upon that house ; rain on
effect. (Meyer, vide Winer, § Ixiii., 2, d.) root, river on foundation, wind on walls.
— ciKovei, iroici hearing and doing, both
: And what happened ? Kal ovk tTretrev.
must go together vide James i. 22-25, Ô''
; The elements fell on it, but it did not
a commentary on this logion. " Doing " fall. —
reOefieXieuTo yap for a good reason, :
points generally to reality, and what it it was founded on the rock. The
means specifically depends on the nature builder had seen to that.
of the saying. " Blessed are the poor in Vv. 26-27. |X(i>p&j, Jesus seems here to
spirit " doing in that case means being
; offend against His own teaching, v. 22,
poor in spirit. To evangelic ears the but He speaks not in passion or con-
word has a legal sound, but the doing tempt, but in deep sadness, and with
Christ had in view meant the opposite humane intent to prevent such folly.
—
136 KATA MATOAION VII. 27 — 29.

h Lt. ii. 34. ooTis WKo86p.Tja€ rfjv oiKiaf aoTou ^ 27. Kal KaWPir]
eirl rriv ap|io»' •
" T PpoX'l '*'*'^ rjXflok' ol iroTaixol Kal eivieuo-aK 01 akciAOt, Kal irpoa^-
.
I
i^l;
Ch.
33. ML.
..
xxii.
i. Kovj'a*'' TTJ
.»->/,,
oiKia CKeifTi, Kal e-ireac Kal 'icin
r- '
îTTwais auTtis ueYdXri."

1
2a ; xi. 18.
\ , / «
Lk. iv. 31 28. Kai iyiycTo ore CTUk'crAeae*' ^ 6 'ItictoJs tous Xovous tootous,
(all
toChrist's
in ref. (,>», <"\
cleTrXi^cro'Ok'TO 01 0^X01
\~
iiTiTn SiSaxfl auTou •
20. rtv vap SiS(i(TKb>i»
doctrine). > r , i ,1 t „ ^ ,
j Mk. i.22. auTous W9 «50UCTiai' ex<^^> •^'*'' oux ws 01 ypO'H'P'ttTeis.*
^ avTov before ttiv oiKiav in ^BZZ as in ver. 24.

' Some copies have -Trpoo-cppTjIav.
» CTcXetrtv in ^^BCZZ.
After Ypa|x(xaT£is
* have avTwr ^BAI (W.H. and other editors). Some copies
add Kai 01 ^xipicraioi (\V.H. margin).
Wherein lay the second builder's folly ? doing as others do, and to be seen of
Not in deliberately selecting a bad others (Matt. vi. i). Children build
foundation, but in taking no thought of houses on the sea sand below high-tide
foundation in beginning to build at
; mark, not thinking of the tide which will
haphazard and anywhere on loose sand ; in a few hours roll in and sweep away
(afiftog) near the bed of a mountain their houselet. There are men who have
torrent. His fault was not an error in religion for to-day, and think not of the
judgment, but inconsiderateness. It is trial to-morrow may bring.
not, as is commonly supposed, a question Ver. 28. Concluding statement as to
of two foundations, but of looking to, the impression made by the discourse.
and neglecting to look to, the foundation. A similar statement occurs in Mk. i. 22,
In the natural sphere no man in his 27, whence it may have been transferred
senses commits such a mistake. But by Matthew. It may be assumed that
utterly improbable cases have to be so unique a teacher as Jesus made a pro-
supposed in parables to illustrate human found impression the very first time He
folly in religion. Ver. 27. Kal avcfioi: — . . . spoke in public, and that the people
exactly the same phrases as in ver. 25, to would express their feelings of surprise
describe the oncome of the storm. and admiration at once. The words
irpo<r€'ico\j/av a different word for the
: Mark puts into the mouth of the audience
assault on the house— struck upon it in the synagogue of Capernaum are to
with immediate fatal effect. It was not the life (vide comments there). They
built to stand such rough handling. The saw, and said that Christ's way of speak-
builder had not thought of such an ing was new, not like that of the scribes
eventuality. —
cirto-ev, Kai f\v -q -jmlia-is to which they had been accustomed.
aiiTvjs p-rYdXi] not necessarily implying
: Both evangelists make the point of
that it was a large building, or that the difference consist in "authority".
disaster was of large dimensions, like the Ver. 29. (1)9 cfovaiav ty^tiiv Fritzsche :
collapse of a great castle, but that the supplies, after «x*^''> '•"''^ Si8oorK«iv, and
ruin was complete. The fool's house renders, He taught as one having a right
went down like a house of cards, not one to teach, because He could do it well,
stone or brick left on another. "scite et perite," a master of the art.
Allegorising interpretation of the rain, The thought lies deeper. It is an ethical,
rivers and winds, and of the foundations, not an artistic or aesthetical contrast that
is to be avoided, but it is pertinent to is intended. The scribes spake by
ask, what defects of character in the authority, resting all they said on tradi-
sphere of religion are pointed at in this tions of what had been said before.
impressive parabolic lofîon ? What kind Jesus spake with authority, out of His
of religion is it that deserves to be so own soul, with direct intuition of truth;
characterised ? The foolish type is a and, therefore, to the answering soul of
religion of imitation and without fore- His hearers. The people could not quite
thought. Children play at building explain the difference, but that was what
houses, because they have seen their they obscurely felt.
seniors doing it. There are people who Chapters VIII., IX. The Healing
play at religion, not realising what Ministry of Jesus. These two chap-
religion is for, but following fashion, ters consist mainly of miracle narratives,
—
—
;
VIII. 1-3. EYAIFEAION 137
VIII. I. KATABANTI 8e aoTw ^ diro too opous, T|Ko\oo0T]aav auTw « Ch. x. 8;
o)(\oi iroXXoi •
2, Kat iSou, 'Xeirpos eXOwk*' irpoacKuvci auTw, Xeyw*', 6. Lk. iv.
xvii.
It V ' ' ^ fl '\ 5 ' ' b fl '
KaOapiaai.
»» ly V • > ' N '7 ;
Kupie, €a^• oeATjs, ou>'aaai fie 3. Kai CKTCivas tt]>' 12.
êtpa, -Tivj/aTO auTou 6 'Itjctous,^ Xeyw*', " eeXw, Ka9api<j0T)Ti." Kal xi. 5. Lk
iv. 87
xvu. 14, 17. c with -rnv x^'tp^ al. adopted by Tisch.) ^"^BC
have
<aTa3avTos 8s avTov. Z has the gen. also (Kai Kar. av,). The dative is a gram-
matical " improvement ".
' For €X6uv (in CKL, etc.) ^BAI have irpocrt\0mv. The wpos has probably
fallen out through homoeot. (Xe-rrpos).
* ^BCZ omit o lT|(rovs, which T. R. often introduces.
the greater number being reports of Ver. I. KaraPavTOS avrov (for the
healing acts performed by Jesus, nine in reading vide above). Jesus descended
all, being the second part of the pro- from the hill towards Capernaum (ver. 5),
gramme sketched in chap. iv. 23-25. but we must beware of supposing that
These wonderful works are not to be the immediately following events all
regarded, after the manner of the older happened there, or at any one place or
apologists, as evidential signs appended time. Mark seems to connect the cure
to the teaching on the hill to invest it of the leper with the preaching tour
with author ity. That teaching neede d in Galilee (i. 40), and that of the palsied
no exte '""nl r'"'''^""t'"''^° _it_s poke for ;
man with Christ's return t.hereftom (iIZi)-
itself then as now. These histories are "Jesus had ascended the hill to escape the
an integral part of the self-revelation of pressur e of human need. He descends, in,
l esus by word and deed; they are de.r ,Matt.'s r^rrative, to encounter it agam
monstrations no t merely of Hig'"power|. iqicoAo-u(JTio-av, large crowds gather about
but above all, of His slnrl i. Therein lies —
and follow Him. ISoti, the sign mark of
their chief permanent interest, which is the Apostolic Document according to
entirely independent of all disputes as Weiss its lively formula for introducing a
;
to the strictly miraculous character of narrative. —

Trpo<r€KTJv«i, prostrated him-
the events. This collection is not self to the ground, in the abject manner
arranged in chronological order. The of salutation suitable from an inferior to
connection is topical, not temporal. one deemed much superior, and also to one
Chapter VIII. 1-4. The leper (Mk. who had a great favour to ask. Kvpie: —
i. 40-45 Lk. v. 12-16). This is the first
; not implying in the leper a higher idea
individual act of healing reported in this than that of Master or Rabbi. €av —
Gospel, chap. iv. 23-24 containing only Be'Xijs the leper's doubt is not about the
:
a general notice. It is a very remarkable power, for he probably knows what mar-
one. No theory of moral therapeutics will vellous things have been happening of late
avail here to eliminate the miraculous in and around Capernaum, but about the
element. Leprosy is not a disease of jvillâ douht natiiral in one suffering
the nerves, amenable to emotional treat- riroiTi aToathsonie dise îit!. ppgJHpg mgn
ment, but of the skin and the flesh, more easily believe in miraculous pnwf r
covering the body with unsightly sores. Ihan inm iraculous lov e. OcX-fis, present
The story occurs in all three Synoptics, subjunctive, not aorist, which would ex-
and, as belonging to the triple tradition, press something that might happen at a
is one of the best attested. Matthew's future time (vide Winer, § xlii., 2, b).
version is the shortest and simplest here —
KaOapicrai of course the man means to
as often, his concern being rather to re- cleanse by healing, not merely to pro-
port the main fact and what Christ said, nounce clean. This has an important
than to give pictorial details. Possibly bearing on the meaning of the word
he gives it as he found it in the Apostolic in next ver. —
TJxJ/aTo, touched him, not
Document both in form and in position, to show that He was not under the
immediately after Sermon on Mount, so law, and that to the pure nothing is un-
placed, conceivably, to illustrate Christ's clean (Chrys., Horn, xxv.), but to evince
respectful attitude towards the law as His willingness and sympathy. Jjhe
stated in v. 17 (c/. viii. 4 and vide Weiss, stretching out of the hand do i^g not mpan
Matt. Evan., p. 227). that, in touchin g^ Hi* might hf acfarnffi^s.
—
: — ;
^3^ KATA MATGAION VIII.
d here and tuQiois iKaBaoiaQi) ^ auTOU T) * XtVpo. 4. Kttl X^vct ouTw 6 'linaous,
e Ch. xviii. " * Opa u.t]0€>'i ciTTiis ' aK\ oTTavc, acaoToi' SelôK tw Up€i, Kai
10. Heb. 9 V c - '
« , t- - f . , ' r - f.
viii. 5. irpoaeveyKe ^ to owpoi' o irpocrtTasc Mwcrqs, €is fxaprupiov aurois.
f Ch. 1.18; >\A> ^\-.» lT]aoL-oj
^ €19
/ -\n >
xxiv. 14. 5. EiCT£\9ok'Ti 06 TO) KttTTept'aoufi, TrpoCTT]X0ct' aoTw '
Heb. iii. 5.
, , \ - » » /: v \ / rr f < «
K ver. 11; eicaTOJ'Tapxos irapaKa\(o>' aurov, 6. Kai Kiyutv, Kupie, o irais p.ou
vii. 30. ' Pe'pXi^Tui iv T^ oiKia TrapaXuTiKo;, **

Scifus Pa<Tavi.t,6îevo^.'
h Lk. xi. 53.
^ BLXI have the less correct, but none the less likely, cKa9ept.(rdT).
-'
BC have irpoo-evryicov. ^ as in T. R.
' The dative is here also a correction. J^BCZ have the gen. as in ver. i.
possible to avoid defilement and infection confidence in the reality of the cure.
(Weiss-Meyer). It was action suited to The whole story is a picture of character.
the word. —
Ot'Xco, " I will," pronounced Thi> ^g uch reveals sympathy : the ir """!-
in firm, cordial tone, carefully recorded panying word, " I will, be clean,"
by all the evangelists. Ka6apio-0r)Ti, prompt, cordial, laconic, immense energy.
naturally in the sense of the man's .and vitality ; the final order, rcyarence^
request. But that would imply a real for existing institutions, fearlessness,
miracle, therefore naturalistic interpre- humane solicitude for thp snffei^-ffr'sfiitiir y
ters, like Paulus and Keim, are forced to well-being m every se nse [vidt- on Mk.).
take the word in the sense of pronounc- Vv. 5-13. The centurion's son or
ing clean, the mere opinion of a shrewd servant (Lk. Placed by both
vii. i-io).
observer. The narrative of Matthew Matthew and Luke after Sermon on
barely leaves room for this hypothesis. Mount, by the latter immediately after.
The other evangelists so express them- —
Ver. 5. €loreX6(JvT09, aorist participle
selves as to exclude it. iKaOapicrST) — with another finite verb, pointing to
forthwith the leprosy disappeared as if by a completed action. He had entered
magic. The man was and looked per- Capernaum when the following event
fectly well. happened. Observe the genitive ab-
Ver. 4. Spa, see to it Look you 1 ! solute again with a dative of the same
imperative in mood and tone (vide subject, avT^, following irpocrfiXOev.
Mark's graphic account). Christ feared iKaTOVTapxos a Gentile (ver. 10), pro-
:
the man would be content with being bably an officer in the army of Herod
well without being officially pronounced Antipas. Ver. 6. — Kvpie again, not
—
clean physically healed, though not
socially restored. Hence pT|Scvl eiTrios,
necessarily expressing any advanced
idea of Christ's person. irais may mean —
aXX* -uTraYe, etc. speak of it to nobody, : either son or servant. Luke has SovXo;,
but go at once and show thyself (8ei|ov), and from the harmonistic point of view
T<j) tcpei, to the priest who has charge of this settles the matter. But many, in-
such matters. What was the purpose of cluding Bleek and Weiss (Meyer), insist
this order ? Many good commentators, that irais here means son. Pe'p\T]Tai, —
including Grot., Beng. and Wetstein, say perf. pointing to a chronic condition
it was to prevent the priests hearing of bed-ridden in the house, therefore not
the cure before the man came (lingering with the centurion. -n-apaXvTiKcSs a — :
on the road to tell his tale), and, in spite, disease of the nerves, therefore emotional
declaring that he was not clean. The treatment might be thought of, had the
truth is, Jesus desired the benefit to be son only been present. But he could
complete, socially, which depended on not even be brought on a stretcher as in
the priest, as well as physically. If the another case (Matt. ix. i) because not
man did not go at once, he would not go only irapaX., but Scivus Pa(ravi^(5p.cvos,
at all. —
TO Swpov: vide Lev. xiv. 10, 21 ; not an ordinary feature of paralysis.
all things to be done according to the Ver. 7. This is generally taken as an
law no laxity encouraged, though the
; offer on Christ's part to go to the house.
official religion was little worthy of re- Fritzsche finds in it a question, arranging
spect [cf. Matt. v. 19). els p-aprvpiov, as — the words (T. R.) thus koI, Xeyci, a. 6 :
a certificate to the public (avirots) from 'I., 'Eyo) cXOwv depaircvaw avT<Jv; and
the constituted authority that the leper rendering: "And," saith Jesus to him,
Aras clean. The direction shows Christ'i "shall I go and heal him?" '= is that
—
1 -lO. EYArrEAlON 139
7. Kal^ Xe'yci auTU 6 'iTjaous,* "'Eyw iXQuv depaTrcucru aoT<5t'."
8. Kal diroKpiGeis ^ o cKaTorrapxos e<})Tj, " Ku'pie, ouk eifj.1

*
iKaj'os i»'a i with ;. -.
ftou UTTO TT]k' oreyT)*' eiaeXQ^s • dWd /xokoc ciire Xoyoi/,* Kal laSt)- ilTLk'vii
ffcrat 6 irais fioo. 9. Kal ydp eyw ak-Opwirds €tpi 'utto eôuatai',^ Mt.7n^*!
^''' ^"' ^'
ex"*' utt' eâuToc orpariwras • Kal Xeyo) toutw, nopeuOrjTi, Kal ^
TTopcuerai • Kal dXXw, "Epxou, Kal epxerai •

Kal tw SouXu p,oo,
floLTjaov TouTO, Kol 110161." lo. 'AKOuaag 8e 6 'Itjctous e8auu,ao-e,
Kttl ciTTC TOis dKoXouOouai;/, "'A|ji^»' Xe'yw ufxij', ooSe iv tu 'icrparjX
^ B and many vers, (including Syr. Sin. and Cur.) omit the Kai, so giving an
expressive asyndeton.
" ^B, Syr. Sin. omit o Itjctous.
"
aTTOKpiOcig Se in jfi^B 33.
"*
I^BC have Xoyw, adopted by both Tisch. and W.H., and to be preferred.
• ^B al. add Taoorofievos, adopted within brackets by W.H. " Manifestly out of
i,k.," Weiss in Meyer.
what you wish ? The following verse might with advantage be placed after
then contains the centurion's reply. The centurion thinks Jesus can
«l|xi.
This is, to say the least, ingenious. order about disease as he orders his
Ver. 8, iKavos: the Baptist's word, chap, soldiers —
say to fever, palsy, leprosy,
iii. II, but the construction different in go, and it will go. His soldiers go, his
the two places, there with infinitive, slaves do (Carr, C. G. T.).
here with Xva I am not fit in order
: Ver. 10. In ver. 13 we are told that
that. This is an instance illustrating Jesus did not disappoint the centurion's
the extension of the use of Xva in later expectation. But the interest of the
Greek, which culminated in its super- cure is eclipsed for the evangelist by the
seding the infinitive altogether in modern interest of the Healer's admiration,
Greek. On the N. T. use of tva, vide certainly a remarkable instance of a
Burton, M. and T., §§ 191-222. Was it noteworthy characteristic of Jesus His :
because he was a Gentile by birth, and delight in signal manifestations of faith.

also perhaps a heathen in religion, that Faith, His great watchword, as it was St.
he had this feeling of unworthiness, or Paul's. This value set on faith was not
was it a purely personal trait ? If he a mere idiosyncrasy, but the result of
was not only a Gentile but a Pagan, insight into its nobleness and spiritual
Christ's readiness to go to the house virtue. —
Kal elirf Christ did not conceal
:
would stand in remarkable contrast to His admiration or His sadness when

;
His conduct in the case of the Syro- He reflected that such faith as this
Phoenician woman. But vide Lk. vii. 5. Gentile had shown was a rare thing in
— elire Aoytf), speak (and heal) with a Israel. —
'Ap,T)v: He speaks solemnly, not
word. A bare word just where they without emotion. irap' oviScvl — this is :
stand, he thinks, will suffice. Ver. 9, — more significant than the reading of
Kal yap eyu he argues from his own
: T. R., assim.ilated to Lk. vii. g. The
experience not with an air of self- ovSl implies that Israel was the home of
importance, on the contrary making faith, and conveys the meaning not even
light of his position as a commander — there. But irap' ovScvl means not even
v-TTo spoken in modesty. He
eôvcriav, in a single instance, and implies that
means: I also, though a very humble faith in notable degree is at a discount
person in the army, under the authority among the elect people. Such a sentiment
of more important officers, still have a at so early a period is noteworthy as show-
command over a body of men who do ing how far Jesus was from cherishing
implicitly as I bid them. Fritzsche extravagant hopes of setting up a theo-
rightly suggests that avBpuiros virb cratic kingdom of righteousness and
^|ovo-iav does not express a single idea godliness in Israel.
= "a man under authority". He re- Vv. 11-12. This logion is given bî
presents himself as a man with authority, Luke (xiii. 28-29) •" a different connec-
though in a modest way. A comma tion, and it may not be in its historical
—
I40 KATAMATOAION VIII
k Ch. xiv. -,oi;aoTi]f Tri<rTiK ^ cupof. 1 1 \iyu> hi ofiiK, on iroXXoi diro dc<i-
Lk. xiii. ToXwk Kal SuaiiUK 1
rifoucn,
- 1
'
koi **
dvaKXiOriaoio-at ixerd 'Afipa&u,
t-r 1-
Kal 1
29 (parall. ^
1^
to this 'laaaK xai 'laKu^ iv rfj (SaaiXeta Twt' oupavwr- 12. ol 8e uiol Ttjs
1 Ch. xxii. âaiXcias c'ttPXriOrjaov'Tai €is 'to aKOTOs to e^wrcpoi' '

• ^Kei corai
13; XXV.
„ »»
" 6 xXauOiios Kal^ 6 Bpuvuos
^ ,
30 (same rS>y oSoi'tuk. i "i. Kai elirfv 6 'inaous
phrase). _ ,, „
, , , , , ^,
m Ch. xiii. Tw «KaT0»'Tapj(a), " Y-irayc, KOt * ws tTriaTcuaas ycKKjoviTw oroi.
Kai laoT) o irais auTou ' wpa
XXV. 30
(same
phrase).
»j\a\«« iTjaous
14- Kai cXouK o
ev
»>\
ri\
CIS TTji'
eKeirrj.-'
>> »
oiKiac dcTpou, €iOe Tr]f ircvOepdf
*c>\ i>
n parall. > ~ o o\ / ^ / ^ •
John iv. auToo pep\T]p,EKT]K Ktti iropcCTcrouCTak', 15. Kai TJt|/aTO tt|S X*'P°5
52. Acts ,» y ,,^ , y , a t \ , , n xcOit]kocci. /
xxviii. 8. auTi}S, Kai a<fi]Ktv auTTjf o iruptTos • Kai TjyepoT), Kai
1 Authorities are much divided between the reading tvit «v tw I. . . . rupov

(T. R.), which is found in J^CLAJ al. (Tisch.), and irap ovS£vi Too-aurrjv TricrTtv cv
T« I. evpov, found in B, old Latin verss., Syr. Cur., Egypt, verss., and several cursives
(W.II.). The former has probably come in from Lk. vii. 9.
"
^B omit Kai. Vide below;
•''
^B omit avTov, also superfluouft.
* oiro TTjs copas tKtiviqs in CA1 3 ;.
place here. But its import is in thorough being a heathen, giving occasion for a
harmony with the preceding reflection on word as to the position of heathens.
the spiritual state of Israel. One who The two combined are happily appended
said the one thing was prepared to say to a discourse in which Jesus states His
the other. At whatever time said it attitude to the law, forming as comple-
would give offence. It is o p*^ "f ^ho ments of each other a commentary on
heavy burdens of the nm phpt that hf the statement."
cannot be a mere patriot, or say com- Vv. 14-15. Cure of a fever : Peter's
"plimentary things ahnnt h '"' n^*^?'-'" <•"• hJR mother-in-law (Mark i. 29-31 Luke iv. ;
TJhurch. avaKXi6ii<rovTai Jesus ex- : 38, 39). This happened much earlier, at
presses Himself here and throughout the beginning of the Galilean ministry,
this logion in the language of His time the second miracle-history in Mark and
and people. The feast with the Luke. Mark at this point becomes
patriarchs, the outer darkness, the weep- Matthew's guide, though he does not
ing and the gnashing of teeth (observe follow implicitly. Each evangelist has
the article before o-kotos, KXav9p.6s, characteristic features, the story of the
Ppvyp-bs, implying that all are familiar second being the original. Ver. 14. —
ideas) are stock phrases. The imagery IXOuv, coming from the synagogue on a
is Jewish, but the thought is anti-Jewish, Sabbath day (Mark i. 29) with fellow-
universalistic, of perennial truth and worshippers not here named. The story
value. here loses its flesh and blood, and is cut
Ver. 13. vvayt, etc. : compressed im-
.
down to the essential fact. tls t. o. —
passioned utterance, spoken under rieTpov Peter has a house and is
:
emotion = Go, as thou hast believed be married, and already he receives his dis-
it to thee cure as thorough as thy faith.
; ciple name {Simon in Mark). — ircvdepciv.
The Kai before ws in T. R. is the addition It is Peter's mother-in-law that is ill.
of prosaic scribes. Men sneaking under ^cpXT)p.£vr]v Kal irvpeo-aovaav, lying in
emotion discard expletives.? bed, fevered. Had she taken ill since
Weizsacker (Untersttckungen uber die they left to attend worship, with the
Evang, Gesch., p. 50) remarks on the suddenness of feverish attacks in a
felicitous juxtaposition of these two tropical climate ? PcpXi]p,£VT)v is against
narratives relatively to one another and this, as it naturally suggests an illness
to the Sermon on Mount. " In the first of some duration but on the other ;
Jesus has to do with a Jew, and demands hand, ii she had been ill for some time,
of him observance of the law. In this why should they need to tell Jesus after
respect the second serves as a com- coming back from the synagogue ? (Mark
panion piece, the subject of healing i. 30). irvpt(r<r. docs uut necessarily
— —:
; °
II ig. EYArrEAION 141
auTois.^ 16. ''Oij/ias 8e y€voiJ.4vr,^ irpoariyeyKav auTw SatfAocilô- same

phrase.
fx^cous TToXXous * Kal e$e)3aXe xd TrvcujAara Xoyw, Kal irdj'Tas tous Ch. xiv.
15- 23;
KOKus e)(o^'Tas eOepaTreuorei' • 17. ottus ttXtjpcoOtj to pT]Qev 8id xxvii. 57,
andinMk.
Hctuiou toG 'irpo4>i[]TOu, XiyovTos, ' Autos Tas ^ daêvems i^p.Si' and John.
Lk. V. 15;
IXctPc, Kai TC15 j'oo'ous ePdcrTac7si'.' viii. 2.
Acts
18. 'iSoJi' 8e 6 *lr](rou9 ttoXXous oxXou; ^ irepl aoToi', eKeXeoaef xxviii. g.
I Tim.
dircXOctf ' eis to ' rrepai'. 19. Kal TrpoaeXQojv' €15 Ypap,|.iaTeus ciTve*' V. 23.
q phr. freq.
in Mt. and Mk. (ver. a8, Ch. xiv. 22. Mk. iv. 35 al.).
* avTu in ^BCI al. owrois (in LA) has come in from parall.
• B has oxXov ; ^ oxXovs, which once introduced was enlarged into sXXovs
oxXovs (^"^CLAZ al.), not a usual expression in Mt.
imply a serious attack, but vide Luke iv. to the sympathetic aspect ; from the
38. —
Ver. 15. ^\|/aTo. He touched her Hebrew original, the Sept. making the
hand ; here to cure, in Mark to raise her text (Is. liii. 4) refer to sin. The
up. — TJYe'peirj, SiTjKovei : she rose up at Hebrew refers to sicknesses and pains.
once and continued to serve at the meal It isuseless to discuss the precise mean-
all present but Jesus only referred to ing of eXapev and ipdo-Tao-sv: took and
here (axiTcji, plural in Mark, but in- bore, or took and bore away ; subjective
appropriate here). Not only the fever or objective ? The evangelist would
but the weakness it causes left her. note, not merely that Jesus actually did
" Ordinarily a long time is required for remove diseases, but that He was minded
recovery, but then all things happened to do 5o : such vvas~HTs tent.
al once " (Chryst., Hom. xxvii.). Not a Vv. 18-34. Excursion to the eastern
great miracle or interesting for anything shore with its incidents (Mark iv. 35 v.
said ; but it happened at an early 20; Luke viii. 22-39). These narratives
nine and in the disciple circle ; Peter make a large leap forward in the history.
the informant and it showed Christ's
; As our evangelist is giving a collection
synipathr (ver. 17), the main point for Mt. of healing incidents, the introduction of
Vv. 16-17. Events of that Sabbath w, 18-22, disciple interviews, and even
evening (Mark i. 32-34 Luke iv. 40, 41). ; of w. 23-27, a nature miracle, needs an
A general statement, which, after iv. explanation. The readiest is that he
23 f., might have been dispensed with ;
found these associated with the Gadara
but it is in the source (Mark) in the same incident, his main concern, in his source
context, and it gives our evangelist a or sources, the whole group in the Apos-
welcome opportunity of quoting a pro- tolic Document (so Weiss). must We
phetic text in reference to Christ's heal- not assume a close connection between
ing work. Ver. 16. 'Oij/ias YcvofxsVitjs § 18-22 and the excursion to the eastern
vague indication of time on any day, but shore. Luke gives the meeting with the
especially a Sabbath day. There were scribe, etc.. a different setting. Possibly
two evenings, an early and a late (Ex. neither is right. The scribe incident
XXX. 8). Which of them was it before ;
may belong to the excursion to the north
or after sunset ? Mark is more exact. (XV. 21).
Sa(.|t,ov. iroXXovs why a crowd just then,
: Ver. 18. 'ISiiv . . trepl avrov. The
.
and why especially demoniacs brought evangelist makes a desire to escape from
to be healed ? For explanation we must the crowd the motive of the journey.
go to Mark. The preaching of Jesus in This desire is still more apparent in
the synagogue that Sabbath day, and the Mark, but the crowd and the time are
cure of a demoniac (Mark i. 21-28), had different. The multitude from which
created a great sensation, and the result Jesus escapes, in Mark's narrative, is
is a crowd gathered at the door of Peter's that gathered on the shore to hear the
house at sunset, when the Sabbath parable-discourse from a boat on the
ended, with their sick, especially with lake. —
sKsXevo-ev dircXSeiv. Grotius thinks
demoniacs. Ver. 17. —Prophetic cita- this elliptical for tKeXevcre irdvTa eroi-
:
tion, apposite, felicitoussetting Christ's ;

^dcrai els to air. Beza renders: indixit
healing ministry in a true light giving ;
profectionem. = He ordered departure.
prominence not to the ihaumaturgic but Tovs fiaS-rj-rds is undcistood, not men-
— ; — ;
142 KATA M ATOM ON VIII.
r Lk. ix. 38; auTU), "AtSdaKaXc, dKoXou0i'|au aoi, oirou ihv dTT^p)(T]." 20. Kal
Lk. IX. 58. X^vci aoTw 6 'iriaous, " Ai 'dXuircKcs ' AwXcoOs evouai, Kal to,
tLk. ix. 58. ' , 1 . , . , . ^T c^ . « ,
n Ch. xix. 8. ircTcifd Tou oupaôu KaraaKT^k'ucrcis *
o 0€ uios tou at'opuTrou ouk
Lk-viii.
32 (with
„
€X*'''
''^^^
„,
^W
i\v\'"
x-^<fo.Ki)v KKiyri. 21.
« c.\.^ A i~i
Erepos oe ro)v ixaoriTuk auTou '
Cor. xvi. il-ntv auTw, " Kupic, " iiT'iTpe\\i6v p.01 irpwToi' dirtXAeiK Kal ' 0d\j/ai TOk-
3 (absol.). iraWpa fiou," 22. 'O 8c 'Itjctous '^

ciTret' ^ auTw, " 'AkoXouGci fioi,
Ch. xiv.
la. Lit. ix. 59 i
»'''• »»•
'
i^B omit avTov, which here as often elsewhere occurs in T. R., where it is not
required.
* On the authority of ^, Tisch. omits o Itjo-ovs found in BCLA al.
» Xryei in b^BC 33-
tioned because they alone could be time. It means much for the Speaker,
meant. —
Ver. 19, «ts, either " 07ie, a who has chosen it deliberately, in con-
scribe " (Weiss and very decidedly Meyer, nection with private reflections, at whose
who says that tts never in N. T. = tis), nature we can only guess by study of
or "Si certain scribe," indefinite reference, the many occasions on which the name
so Fritzsche, falling back on Suicer, is used. Here it seems to mean the
I., p. 1037, and more recently Bleek man simpliciter (son of man := man in
and others. Vide Winer, § xviii. 9, who Hebrew or Syriac), the unprivileged Man:
defends the use of els for tis as a feature not only no exception to the rule of
—
of later Greek. -YpafAjAaTt-us, a scribe I ordinary human experience in the way of
even one of that most unimpressionable being better off', but rather an exception
class, in spirit and tendency utterly op- in the way of being worse off' for the ;
posed to the ways of Jesus. A Saul rule is, that all living creatures, even
among the prophets. He has actually beasts, and still more men, have their
become warmed up to something like abodes, however humble. If it be Mes-
enthusiasm. A striking tribute to the sianic, it is in a hidden enigmatical way.
magnetic influence of Jesus. dtcoXov- — The whole speech is studiously enigma-
6i]a-(tf: aheady more or less of a disciple tical, and calculated to chill the scribe's
perhaps he had been present during the enthusiasm. Was Jesus speaking in
teaching on the hill or at the encounter parables here, and hinting at something
between Jesus and the scribes in re beyond the literal privations of His life
washing (xv. i f.), and been filled with as a wanderer with no fixed home ? The
admiration for His wisdom, moral scribe had his spiritual home in Rabbinical
earnestness and courage and this is ; traditions, and would not be at ease in
the result. Quite honestly meant, but. the company of One who had broken with
— Ycr. 20, Xe'vei avrw 6 I. Jesus dis- them. Jesus had no place where He could
trusted the class, and the man, who lay His head in the religion of His time
might be better than the average, still [vide my With Open Face, chap. ix.).
he was a scribe. Christ's feeling was Vv. 21-22. Another disciple. 'Erepos,
not an unreasoning or invincible pre- another, not only numerically (aXXos),
judice, but a strong suspicion and aversion but in type. The first was enthusiastic
justified by insight and experience. this one is hesitating, and needs to be
Therefore He purposely paints the pro- urged ; a better, more reliable man,
spect sombre colours to prevent a
in though contrasting with his neighbour
connection which could come to no unfavourably.—îv (*a0TjTwv the ex- :
—
good. al aXwTrcKts, etc. a notable say- : pression seems to imply that the scribe
ing; one of the outstanding logia of was, or, in spite of the repellent word of
Jesus, in style and spirit characteristic Jesus, had become, a regular disciple.
not querulous, as if lamenting His lot, That is possible. If the scribe insisted,
but highly coloured to repel an undesir- Jesus mii^ht suff'er him to become a
able follower. Foxes have holes, and disciple, as did Judas, He
doubtless whom
birds resting places, roosts (not nests, He instinctively saw through from the
which are used only for breeding), but — beginning. But not likely. The in-
6 8^ vlos Tov dv8p(ij~ov a remarkable : ference may be avoided by rendering with
designation occurrmg here for the first Bleek " another, one of the discip'cs".
:
— :;
acH-25. EYAITEAION 143
Kal a(|>CS ToOs KeKpOI^S 6(l<|/ai TOlks âUTUf KCKpOtis-" 23. Kal where only
^ft^dcTi aoTw els t6 ^ irXoioi', i^KoXouGrjcrai' auxw 01 (iafiirjTal auTOu. Ch. xxiv.
24. Kai loou, CTCiCTfios fAeY**? ey^^^'''*' ^*'

""^S
"ciXaarcrT), wore to 54 a/.
irXoiot' * KaXuirretrSai uiro twc KUficiTuv' •

auTos 8e eKciOeuSe. 25.
\
Kttt
»/./
irpoo-eMJokTes 01
« Ax».^2»
auTou
fiaoi^Tai *
TiYcipav
>/»,
aurov,
XeyoKTcs,
X
quake).
Lk.
i6(TiTtii).
viii.
Ch. X. 26!
2 Cor. iv. 3 (hide from knowledge).
1 TO omitted in ^bBC 33.
* 01 }xadT]Tai avTov wanting in ^B ; added for clearness, but not needed.
eTriTp£\}/dvfjioi he wished, before setting

: iv. 35-41, Lk. viii. 22-25). Ver. 23,
out from home to enter on the career IfiâvTi avT^ might be called a dative
of discipleship, to attend to an urgent absolute if taken as dative after '^koXov-
;
domestic duty in fact to bury his

; 9T]<rav, the airy after this verb is
iather. In that chmate burial had to superfluous. This short sentence is
take place on the day of death. Per- overcharged with pronouns (a-uTov after
mission would have involved very little jiaOTjTai). —
T^ irXoiov (to omitted in Lk.),
delayof the voyage, unless, with Chrysos- the ship in readiness in accordance with
tom, we include under 0dx|/ai all that previous instructions (ver. 18). Ver. 24,
goes along with death and burial, ar- ISoti indicates sudden oncome. — crcio-ii^s
ranging family affairs, distribution of £v T. 6., literally an earthquake of the
inheritance, etc. There would not pro- sea, the waters stirred to their depths by
bably be much trouble of that sort in the the winds referred to in vv. 26, 27
case of one belonging to the Jesus- XatXa\|/ in Mark and Luke = hurricane.
circle. —
Ver. 22. 'AkoXovOei. (lot.: the wo-T£, here with
used also with
infinitive,
reply is a stern refusal, and the reason finite moods Gal. ii. 13).
(e.g..In the
apparently hard and unfeeling— a(|)€s one case S><m indicates aim or tendency,
Totis vtKpois . . vcKpovs
. word for : in the other it asserts actual result [vide
word the same in Luke (ix. 60), an Goodwin, p. 221, also Baiimlein, Schul-
unforgettable, mystic, hard saying. The grammatik, §§ 593, 594). Klotz, Devar.,
dead must be taken in two senses = let ii. p. 772, gives as the equivalent of
the spiritually dead, not yet alive to the o><rT€, with infinitive, ita ut ; with in-
claims of the kingdom, bury the naturally dicative, itaque or quarc). KaXvirreaOai, —
dead. Fritzsche objects, and finds in was covered, hidden, the waves rising
the saying the paradox " let the dead : high above the boat, breaking on it, and
bury each other the best way they can," gradually filling it with water (cf. Mark
which, as Weiss says, is not a paradox, —
and Luke). avTosSseKo.Se'uSev: dramatic
but nonsense. Another eccentric idea of contrast = but He was sleeping (im-
some commentators is that the first perfect), the storm notwithstanding.
vcKpovs refers to the vespilhnes, the Like a general in time of war Jesus
corpse-bearers who carried out the bodies slept when He could. He had fallen
of the poor at night, in Hebrew phrase, asleep before the storm came on, pro-
the men of the dead. Take it as we bably shortly after they had started (Lk.
will, it seems a hard, heartless saying, viii. 23, irXedvTciiv a-uTuv d(|>v'irvb>o'cv
difficult to reconcile with Christ's de- while they sailed He went off to sleep),
nunciation of the Corban casuistry, by soothed by the gliding motion. It was
which humanity and filial piety were the sleep of one worn by an intense life,
sacrificed on the altar of religion (Matt. involving constant strain on body and
XV. 3-6). But, doubtless, Jesus knew to mind. The mental tension is apparent
whom He was speaking. The saying in the words spoken to the two disciples
can be understood and justified but it ; (vv. 20-22). Words like these are not
can also very easily be misunderstood spoken in cold blood, or without waste
and abused, and woe to the man who of nervous power. Richard Baxter de-
does so. From these two examples we scribes Cromwell as "of such vivacity,
see that Jesus had a startling way of hilarity, and alacrity as another man
speaking to disciples, which would create hath when he hath drunken a cup too
reflection, and also give rise to remark. much" [Reliquiae Baxt.). "Drunken,
The disciple-logia are original, severe, but not with wine," with a great epoch-
fitted to impress, sift and confirm. making enthusiasm. The storm did not
Vv. 23-27. Storm on the lake (Mk. wake the sleeper. A tempest, the sublime
— — —:• ;
;
144 KATA MATOAION vai.
> Mk. iv. 40. " Kupie, aCiaoy riiias,'^ dTToXXuWOa." 26. Kal X^vei auTots, "Ti
Key. ixi. ^ •! , ,. ,
, , v
s. ^ ociXoi. ifTTf, iXiyoTrioToi T<5t« evcpOeis ' £TrcTiut](7e xois
r here and \ * a
par.ill. of d^-cfAois KOI tt]
'
OaXaorcrr), Kat cy^KeTo "vaXi'ii'v] uevaXi). 27. 01 8e
the wind „ . .a \*; / b / > » o •« «
and sea ayupuitoi tvavaacrav, Xevorrcs. RoTaTros corn' outos,. oti kui 01
(Fs. cv. 9)-
0dXao-cra uiraKOuouaif auTW ; "
*
a here and aKCfAOi Kal iq
rarall.
b Mk. xiii. I. Lk. i. ag; rii. 39. i John iiL i.
1 Tjfias, another addition for clearness, wanting in ^B ; more expressive witbouf.

' J>^B transpose vwaK. avrm (so Tisch., W.H,),
in nature, ii-^
fl UlHa^y tO ft gT^flt SP'*''^^ portenti nuntium acceperant," and
The Fathers viewed the sleep and the Weiss). Holtzmann (H. C.) says they
storm theologically, both arranged for might be the men in the other ships
beforehand, to give time for cowardice mentioned in Mk. iv. 36, but in reality
to show itself (Chrys., Horn, xxviii.), to the expression may simply point to the
let the disciples know their weakness and contrast between the disciples as men
to accustom them to trials (Theophyl.). and the divine power displayed. —irora-
A doceiic Christ, an unreal man, a tr6% . . . ovTos, what manner of person ?
theatrical affair! — Ver. 25. 'trpoo-tX6<JvT«s The more form is iroSairos = firom
classic
one of our evangelist's favourite words. what land ? where born ? possibly from
>]Y*^p«^*' they would not have waked H im TTov and Siro, with a euphonic 8 (Passow).
it they coul d ha ve helped it. They v/ere TTOTaircJ?,in later use, of what sort ? =
geriuinely territied, tno u gti experien ced vide Lobeck, Phryn., p. 56. This story —
"sailors acc ustom ed_to_rbiighr weather. — of the triple tradition is a genuine re-
KiJpi*^ a-utrov . . airoXA.vp,«6a laconic . : miniscence of disciple life. There as a w
speech, verbs unconnected, utterance _^"rrPi JfiRHR "Vpt. thfi dinnplP" nv.LllE'',
of fear-stricken men. Luke's ^Trio-Taxa, Him in terr or. He rebuked the inds w
eirwrrdTa is equally descriptive. Who ~ and waves, and they tortliwith subsided.
could tell exactly what they said? All The only escape of naturalism from a
three evangelists report differently. -Ver. miracle of power or Providence (Weiss, —
26, SeiXoi, oXiydTrio-Toi, He chides fh irm Leben Jesu) is to deny the causal
firs t, t hen the wi nds, the chiding meant sequence between Christ's word and the
to calm fear. Cowards, men of little ensuing calm and suggest coincidence.
faith harsh in tone but kindly meant
! The storm sudden in its rise, equally
expressive realiy of pers onal fea rlessness, sudden in its lull.
16 gairt asCfetldenc y over pa nic^tricke n Vv. 28-34. The demoniacs of Gadara
spirits {cf. Luke). Tdrt iytpOtis He nad ~(Mk. V. 1-20, Lk. viii. 26-39). This :
uttered the previous words as He lay, narrative raises puzzling questions of all
then with a sudden impulse He rose and sorts, among them a geographical or
spoke imperial words to the elements: topological one, as to the scene of the
animos discipulorum prius, deinde mare occurrence. The variations in the read-
composuit (Bengal). dvcp.ois, 9aXa<rcrQ —
ings in the three synoptical gospels :
He rebuked both. It would have been reflect the perplexities of the scribes.
enough to rebuke the winds which caused The place in these readings bears three
the commotion in the water. But the distinct names. It is called the territory
speech was impassioned and poetic, not of the Gadarenes, the Gerasenes, and the
scientific. yo^Xtjvtj p.£YdXTj antithetic to Gergesenes. The reading in Mk. v. i
:
(Tcia-pos pc'yas, ver. 24. —

Ver. 27, ol in B, and adopted by W.H., is repoonrjvwv,
av9p<uiroi who ? Naturally one would and, since the discovery by Thomson
:
say the disciples with Jesus in t'ne boat, [Land and Book, ii. 374) of a place
called men to suit the tragic si tuation. called Gersa or Kersa, near the eastern
But many think others are referred to, shore of the lake, there has been a grow-
men unacquainted with Jesus " quibus ing consensus of opinion in favour ol :
nondum innotuerat Christus " (Calvin); Gerasa (not to be confounded with

either with the disciples in the boat, and Gerasa in Gilead, twenty miles east ol
referred to alone (Jerome, ? Aeyer) or the Jordan) as the true name of the
jointly (De Wette, Bleek), or »-ho after- scene of the story. A place near the sea
'
vards heard the story (Hilar y, Euthy., seems to be demanded by the circum-
Fritzsche: "homines, quote yyot hujus stances, and Gadara on the Hieroinxx
—
26 2Q. EYArrEAlON HS
28. Kal i\Q6tfTi auTw^ eis to irepay els
c«'
uTrriKTTjaaj'
>-«'«
auTw ouo V'
oaijioi'iôfjicj'oi
.- x^pac /,>,
ttjc
ck twc
rSty repyevr]^!!}^,^ c Ch. xxviii
p,k'-r]jxeiwv £§epx°M-^''oi
9-
27;
Lk.viii.
"iv.
XaXcTTOi \iac, ware /it) icrxuciv th'u -nrapeXoeii' ota tt)9 oOou eK£ict]s •
hostile
29. Kal 1800, £Kpaâ>', \iyoyT€i, "'Ti •l\iuv koI ctoi, 'irjaou,^ ule tou "hereanda
Tim. iii. i
(Isa. zviii. 2). e Mk. i. 24. Lk. iv. 34.
Dat. again by way of grammatical correction

'
for the gen. abs. found in Jn^bBC
and adopted by Tisch., W.H., etc.
' So in ^"^C'L al., Memph. vers., Origen. faSapTivuy in BCMAI al., adopted
by Tisch., Treg., W.H., Weiss. Vide below.
' iTjcrov is wanting in ^BCL. Comes in from Mk. Modern editors omit.
was too far distant. The true reading fierce exceedingly Xiav, one
; of our
inMatthew (ver.2S) nevertheless is FaSa- evangelist's favourite words.
These
pr]ywv. He
probably follows Mark as demoniacs were what one would call
his guide, but the village Gerasa being dangerous madmen that, whatever;
obscure and Gadara well known, he more no light matter to cure them, say
;
prefers to define the locality by a general by "moral therapeutics". wart p,T| —

reference to the latter. The name Ijrvveiv: again aJart with infinitive {with
ti ^.^^.1
Gergesa was a_ suggestion
/-.
of r»,;„^„'„
»:^„ .^f ..^ r .:.._\ :_ ^ •
Origen's HT) for negative). The po int is not that

made incidentally in his Commentary on nobody passed that way, "but that the
John, connection with the place
in presence of the madmen tended to make
named in chap. i. 28, Bethabara or it a place to be shunned as dangerous.
Bethany, to illustrate the confusion in

the gospel in connection with names
Nobody ^
cared to pô near th<»m
came riear their lairJjy^ccLdp"t, but T^
,
__—
Chrjj^t
His words are ripyio-a, a«j>' rjs ol

: would not hav e been_s careH tY
fcp-yeo-aioi, '»r<5XLS apxaia ircpi tt)v yvv' had known ol t fieir presence.
KaXoV|J,€VTJV Tlp€ploSa Xip.VT)V, TTtpl TJV Ver. 29. I80U cKpaâv sudden, start- :
KpT]|j.vo9 TrapaK€ifJi£i'OS T-jj Xip.vf), d<j>' oil ling, unearthly cry, fitted to shock weak
SciKvvTai Tovs x'"'P°^' vTrb twv SaijAtJvwv nerves. But not the cry of men about
KaTapepXTJo-Gai (in Ev. loan., T. vi. c. to make an assault. The madmen, whom
24). Prof. G. A. Smith, Historical all feared and shunned, were subdued
Geography, p. 459, note, pronounces by the aspect ox" the stranger who had
Gerasa " impossible ". But he means arrived in the neighbourhood. To be
Gerasa in Decapolis, thirty-six miles taken as a fact, however strange and
away. He accepts Khersa, which he mysterious, partly explained by the fact
identifies with Gergesa, as the scene of that Jesus was not afraid of them any
the incident, stating that it is the only more than He had been of the storm.
place on the east coast where the steep They felt His power in the very look of
hills come down to the shore. His eye. ti tijiXv Kai aoi an appropri- :
Ver. 28. 8vo, two, in Mark and Luke ate speech even in the mouth of one
one. According to some, e.g., Holtz- demoniac, for he speaks in the name of
mann (H. C), the two includes the case the legion of devils (Mk. v. 9) by which
reported in Mk. i. 23-27, Lk. iv. 31-37, he conceives himself possessed. Identi-
omitted by Matthew. Weiss' hypothesis fying himself with the demons, he
is that the two is an inference from shrinks from the new comer with an
the plurality of demons spoken of instinctive feeling that He is a foe. vU —
in his source (vide Matt. -Evan., p. Tov 6eov 6 £7105 t. 6. in the Capernaum :
239). The harmonists disposed of the synagogue case strange, almost incred- ;
difficulty by the remark that there might ible divination. _ Yet " insanity is much
be two, though only one is spoken of in nearer the kingdom 01 uod than worldly-
the other accounts, perhaps because h*-;
ni'"^'''^"^''' Th^rf^ was, doubtless,
was the more violent of the two (so something in the whole aspect and man-
Augustine and Calvin). €k tuv p.vT]p.€iMv: ner of Jesus which was fitted to produce
the precipitous hills on the eastern shore almost instantaneously a deep, spiritual
are a limestone formation lull of caves, impression to which child-like, simple,
which were doubtless used for burying ingenuous souls like the Galilean fisher-
the dead. There the demoniacs made men, sinful, yet honest-hearted men
iheir congenial home.— x°'^*'"'°'«' î**". I'l^c those who met at Matthew's feast,
10
— ::
146 KATA MATOAION VIII
i tame phr. 6eou ; T]Xdcs wSt 'irpo 'Kaipou âaayicrai r\^Las ;

" 30. *H»' Se fjiaKp&r
5 (Sir. drr' auTu»' • dyAr] yôipuiv iroXXw*' ''

PocTKojieVT). 31. 01 8c Saijiowes
J 'here and irapeKciXou*' ai)T6v, Xeyorres, " Et cK^dXXeis 'HfAcis, £TTiTp£v|»OK r\f).ly
h Mk. V. 14. direXSeck ^ eiS tt|1' dyArji' twj' xoi'pwi'." 32. Kal eiTrcK auTOis,
« " 'YTrdycTC. Ol 8e cêXOorres dirf)X0of

John
;
15. 17-
XV. 15.
XXI. '2
X°^P*^*' •'<î
»'C'1»
iôu, wpp.T)crc
-
iracra rj
' >
ayeXifj
r\
els
-.
twc
tt)»' dyA.î'
'01
x^'-P*^''
Twi'
•'<*'''d
V
i parall. and ~ j ^ , y n >\ ^ . »a j > .f.

Acts xix. Tou KprjfiKOu CIS TTjf OaXaaattK, Kai dTreQai'oi' ^v tois Ôaaiv.
aj (Acts
iwi Tifo).
vii. 57, j parall.
For the reading

' (TTirpt\\iov tjhiv a-ireXOciv in T. R. ^B have airoo-TtiXov ; adopted
by modern editors. The T. R. conforms to Lk. (viii. 32).
* For CIS TTjv ayeXT]v twv \oLpmv ^)BC have tovs xo^po^S (Tisch., W.H.).
' ^BCAZ omit t«v xo^puv.
readily surrendered themselves. Men which were feeding in the hill pastures.
with shattered reason also felt the The swine, doubtless, belonged to Gen-
spell, while the wise and the strong- tiles, who abounded in Persea. Ver. —
minded too often used their intellect, 31. 01 8aiuov£9 unuf,aal designation,:
under the bias of passion or prejudice, to commonly oaip.(Svia. irapSKaXovv the — :
resist the force of truth. In this way request was made by the possessed in the
we may account for the prompt recogni- name of the demons. airô-reiXov the — :
tion of Jesus by the Gadarene demoniac. reading of the T. R. (eirtTpcxI/ov airfXdciv)

All that is necessary to explain it is the taken from Luke expresses, in a milder
Messianic hope prevalent in Gadara as form,. Christ's share of responsibility in a
elsewhere, and the sight of Jesus acting transaction of supposed doubtful charac-
on an impressionable spirit" (Bruce, The ter. The demoniac would have no
Miraculous Element in the Gospels p. scruple on that score. His request was:
187). —
Trpo Kaipov before the appointed : it you are to cast us out, send us not
time of j'",dgment. The article wanting to hell, but into the swine. Ver. 32. —
here before k. as in other phrases in virayere Christ's laconic reply, usually
:
N. T., e.g., cv Kttipoi, Matt. xxiv. 45. taken to mean go into the swine, but :
âo-avio-ai, to torment with pain in not necessarily meaning more than "be-
Hades, described as a place of torment gone ". So Weiss, who holds that
in Lk. xvi. 28, cf. ver. 23. Jesus had no intention of expressing
Ver. 30. (laKpoLv the Vulgate renders : acquiescence in the demoniac's request.
nan longe, as if ov had stood in the Greek (Matt. Evan, and Weiss-Meyer, " Hin-
before |iaK. But there are no variants weg mit euch ".) — oi 8e . . . x°ipo'»'S- '^he
here. Mark and Luke have €k«i, which entrance of the demons into the swine
gives rise to an apparent discrepancy. could not, of course, be a matter ol
Only apparent, many contend, because observation, but only of inference from
both expressions are relative and elastic —
what followed. l8ou, introducing a sud-
at a distance, yet within view there, in ; den, startling event cjpp.T]crev iracra r\ —
that neighbourhood, but not quite at ay^Xr) —
the mad downrush of the herd
hand. Eisner refers to Lk. xv. 20 over the precipice into the lake. Assum-
" et tamen in conspectu, ut,
(jiaKpav, ing the full responsibility of Jesus for the
Luc. XV. 20 "Etu hi avrov p.aKpav
: catastrophe, expositors have busied them-
iirc'xovTOS, cISev a-uTov 6 TraTi^p ". On selves in inventing apologies. Euthy.
1k€i he remarks " docet in ea regione
: gives four reasons for the transaction,
et vicinia fuisse, nee distantiam descri- the fourth being that only thereby could
bit ". against Meyer denies
Weiss it be conclusively shown that the devils
the relativity of jxaKpav, and takes it as had left the demoniacs. Rosenmiiller
meaning " a long way off," while visible. suggests that two men are worth more
— PoaKO(X€v>] removed from
not to be joined with as
:
the
far
feeding it if
i^v, and than ever so many swine. The lowest
depth of bathos in this line was touched
were the main point, and not rather the by Wetstein when he suggested that, by
existence of the herd there. The ill cutting up the drowned swine, salting the
attested reading PocrKop,ev(>>v brings out meat or making smoke-dried hams {/um-
the meaning better a herd of swine : osas pernas), and selling them to Gen-
—
30— 34. EYArrEAION 147
33. 01 8e PoffKOkTes l<|>UYO»', Kal direXGot'Tes £ts ttji/ itokiv airr]yy€i\av

TTcitâ, Kal rd twi/ SatjAOi'iôp.evwi'. 34. Kal iSou, iraffa r] iroXis
e|r)\0ef eis (Tvva.\'Tr](Jiv ^ tw - 'irjaoG • Kal iSokTes auToc, irapeKaXeaai/ ^
xii.'/'xv.'
OTTWS^ ''p-^TaPTJ ttTTO tQ)v opioiv auTui'. ^9 ty ^
1 For <rvvavTT]o-iv (CLAI) ^B i, 33, have viravTrjaiv (Tisch., W.H.), a preferable

word. Vide below.
2 For Tu (B) i^^C have tov, adopted by Tisch. and put in margin by W.C.
^ For oxus B has iva.
tiles who did not object to eat suffocated came from the town to inquire into the
animals, the owners would escape loss. matter, " to see what had happened,"
But the learned commentator might be and that in the course of their inquiries
jesting, for he throws out the suggestion they met Jesus and learned what they
for the benefit of men whom he describes had not known before, the change that
as neither Jews, Gentiles, nor Christians. had come over the demoniac. It was
Vv. 33-34. The sequel, t^vyov the : on their giving in their report to their
swineherds fled. No wonder, in view of fellow-townsmen, connecting the cure
such a disaster. If the demoniacs, in with the catastrophe, that the action re-
the final paroxysm before return to ported in ver. 34 took place. Ver. 34. —
sanity, had anything to do with bringing irapeKclXeo-av same word as in ver. 31
:
it about, the superstitious terror with in reference to the demoniacs. They

which they were regarded would add to did not order or drive Him out. They
the panic. —
onniYYei-Xav they reported : besought in terms respectful and even
what had happened to their masters and subdued. They were afraid of this
to everybody they met in the town. strange man, who could do such wonder-
irdvTa, what had befallen the swine. ful things and, with all due respect,
;
Kal TO. T. they could

Za,n>.ovit,o\i4vQ)V : they would rather He would withdraw
not know the whole truth about the from their neighbourhood.
demoniacs. The reference must be to This would be an oft-told tale, in
some visible connection between the which different versions were sure to
behaviour of the madmen and the arise, wherein fact and explanation of
destruction of the herd. They told the fact would get mixed up together. The
story from their own point of view, not very variations in the synoptical accounts
after interviewing Jesus and His com- witness to its substantial historicity.
—
pany. Ver. 34. Tracra r] ttoXis an ex- : The apologist's task is easy here, as
aggeration of course, cf. accounts in distinct from that of the harmonist,
—
Mark and Luke. els vTTa.vrr\(riv ... I., which is difficult. The essential outline
to a meeting with Jesus. The noun of the story is this. A
demoniac, alias
occurs again in Matt. xxv. i, and John a madman, comes from the tombs in the
xii. 13 in Matt. xxv. 6 diravTirjo-iv is
; limestone caves to meet Jesus, exhibiting
used instead of it. els dirav. occurs in in behaviour and conversation a double
consciousness. Asked his name, he
Sept. for Jnt^np7. The two nouns calls himself Legion. In the name of
are used in Greek authors.
little The the " Legion " he begs that the demons
change from one to the other in Matt. may enter the swine. Jesus orders the
xxv.1,6 impliesaslight difference in mean- demons to leave their victim. Shortly
ing vTravTT](ris = accidental chance, or
; after a herd of swine feeding on the
stealthy meeting diravTTjcris =^ an open
;
hills rushed down the steep into the sea
designed meeting. The stealthy charac- and were drowned. Tradition connected
ter of the meeting implied in -uiro is well the rush of the swine with the demons
illustrated in uTri^vTirjcrav, ver. 28, of this leaving their former victim and entering
narrative. The statement that the whole into them. But, as already remarked,
city went out to meet Jesus implies a the causal connection could not be a
report laying the blame of the occurrence matter of observation but only of in-
on Him. But Matthew's account is ference. The rush might, as Weiss
very summary, and must be supple- suggests, be caused by the man, in his
mented by the statements in Mark and final paroxysm, chasing them. But
Luke, from which it appears that some that also is matter of conjecture. The
; — '
;;
148 KATA MAT0AION IX.
« Ch. xl». IX. 1. KM ^fipcLs <is ri ' irXorok 'SicWpoac xai yjXOck cis •rfji'
. ai ; VI.
"^
lOiaK iroXiK. 2. Kai loou, irpoaiêpoy auTU 7Tapa\uTiK0k' eiri k\ikt]s
iW. a6. Pc^Xifjp.^t'O)' ' Kal iSwc 6 'itjaoGs t})k iriorif auTUK cIttc tw irapa-
(inv»rious XuTiKoi, " * Qdooti, WKi'Of, dt^ûrrai ' aoi aX dtxapTiai aoo."
MSS.).
c again ver. aa. Ch. ziv. tj (plur., to the la). Mk. z. 49.
> TO omitted by J^BLX.

• ^B have the form a4>icvTai (Tisch., W.H.).
^ The reading a4>c<>>vTai <roi ai a^x.. <rov in T. R. is from Lk. (v. ao). t^B have
crov ai apiap. D has troi ai apt.
realcause of the catastrophe is a mystery. introducing an important incident.

Rosenmiiller suggests that at a hot TTpoo'^êpov, the imperfect, implying a
season of the year one in a herd of swine process, the details of which, extremely
might undergo a morbid seizure, begin interesting, the evangelist does not give.
to run wildly about, and be followed By comparison with Mark and Luke the
sequaciously by the whole flock. He narrative is meagre, and defective even
mentions an occurrence of the kind at for the purpose of bringing out the
Erfurt, recent when he wrote. Lutteroth, features to which the evangelist attaches
no rationalist, suggests ' vertigo," per- importance, e.g., the value set by Jesus
mitted by Jesus to befall the swine, that on the faith evinced. His eye is fixed
the demoniac might have in their be- on the one outstanding novel feature,
haviour a sensible sign of deliverance, the word of Jesus in ver. 6. In
and so be rid of his fixed idea {vide view of it he is careful, while omitting
his Essai D'Interp., 3en>c Partie, p. 27, much, to mention that the invalid in this
note). On the nature of demoniacal instance was brought to Jesus, iirl
possession, vide my Miraculous Element icXivt); PcPXt]|j.evov, lying on a couch.
in the Gospels, pp. 172-igo ; vide, also To the same cause also it is due that a
notes on Mark. second case of paralysis cured finds a
Chapter IX. The Healing Ministry place in this collection, though the two
Continued. Vv. 1-8. The palsied man cases have different features in the one :
(Mark ii. i-i2 ; Luke v. 17-26). Ver. i. physical torments, in the other mental
^pLâs Jesus complied with the request
: depression. —
ir£<mv aviruv, the faith of
of the men of Gerasa, who had inti- the men who had brought the sick man
mated so plainly that they did not want to Him. The common assumption that
any more of His company. Whatever the sick man is included in the airJiv
His purpose in crossing over to the is based on dogmatic grounds. 9apo-€i, —
eastern shore may have been, it was T^Kvov with swift suie diagnosis Jesus
:
frustrated by an event which in some sees in the man not faith but deep
respects was an unexpected disaster. depression, associated probably with sad
Was it rest only or a new sphere of memories of misconduct, and uttering
work He was seeking there ? Vide notes first a kindly hope-inspiring word, such
—
on Mark. els t. I8(av v. entering the : as a physician might address to a
boat which had been moored to the patient cheer up, child
: He deals first 1
shore, Jesus returned with His disciples with the disease of the soul. d(j>icvTai: —
to His own city, to distinguish it from Jesus declares the forgiveness of his
Gerasa, the city that shut its gates sins, not with the authority of an ex-
against Him so named here only.
; ceptional person, but with sympathy and
When precisely the following incident insight, as the interpreter of God's will
happened cannot be ascertained. Luke's and the law of the universe. That law
indication of time is the vaguest possible is that past error need not be a doom
" on one of the days ". Matthew and that we may take pardon for granted
Mark give it in different sequence, but forgive ourselves, and start anew. The
their narratives have this in common, law holds, Jesus believed, both in the
that they make the incident occur on physical and in the moral sphere. In
arrival in Capernaum an excursion
after ;
combining pardon with healing of bodily
in either case the first mentioned, though disease in this case, He was virtually
not the same in both. Vide notes on announcing general law.
a " Who
Mark. forgiveth all thine iniquities, who healeth
Ver. 2. Kal ISov : usual formula for all thy diseases," Ps. ciii. A*
: — —— ;
:
3. Koi 180U, Tifcs Ttar vpafiftaTewc enroK iv 4auTois, Outos pXaa- d Ch. xxvi.
- »> \ >o\ 1 c > -^ \ 1 A > * ^5- Mk. ii.
({>T]p.ci. 4. Kai iouiv ^ o Itjaou; rds cfOuftiâeis auTUK cittck, 7 (W. H.)
rrf«i
Iraxi
'e'^9»A"A
evpuiJieiawe
ujAcis
\>
irovTjpa ec
**
o'
rais Kapoiais
c
ufjiwc ; 5. ti
/
used
absolutely.
,,
yap €<mv
,,
' euKOTruTcpov,
, >-»»•/
ciircii',
»«
AcpEWKrai ° <roi *
i«c
ai afiapriai
/
•
tj
.eCh.
Heb.
lii. 25.
ir.
eiTTCic, "Eycipai * Kal ircptirdTei ; 6. iko Se €i8'i]Tc, on côuaiaw €)(€i f Ch. xxviL
6 olos Tou di'OpcjTrou em ttJs y'HS A<|>i^*'Cii d|xapTias," (t6t€ X^yct tw xiii. 7. i
TTapaXuTiKw,) "'EyepOels" ap6v aou Ty]v kXictji', Kal uTraye eis t6>' g Mk^ H. 9.*
oiKOi' aou." 7. Kal eyepGels dirT]X0€K eis t6v oikok aurou. (within^)
Mt. xix.
24. Lk. xvi. 17 (with ace. and inf.).
1 For iSwv (^CD, Tisch.) BM have ciSus. The tendency of the scribes would be
to use the same word as in ver. 2. W.H. has (i8w« in text but bracketed, iSwr in
margin.
2 t^BCD omit v^Ltl^.
* a<|>ievTai ^'^B.
* o-ov in i^BCDL.
» €7€ipe t^BCDLI,
° ryeipc in B and D with Kat; the more forcible word.
Ver, 3. TtvJs T. Ypapp.oWci>v some

: other. To heal was to forgive. It is
scribes present on this occasion. Ominous implied that it is easier to forgive than
fact duly introduced by ISov its signifi- ; to make a palsied man strong. Christ
cance still more distinctly recognised by means that the one is ordinary, the
Luke, who gives it prominent mention other extraordinary the one is within
;
at the beginning of his narrative (ver. 17). the power of any man, the other belongs
Sure sign of the extent, depth, and only to the exceptional man there is no ;
quality of Christ's influence.— pXa(r<j>Tjfi.€i assumption in declaring pardon, there is

of course ; the prophet always is a pretension in saying "arise and walk ".
scandalous, irreverent blasphemer from Ver. 6. iva Sk clStjrc transition tc the
;
the conventional point of view. The other aspect, that of l|ov(ria, the point
scribes regarded forgiveness purely under raised by the scribes when they looked a
the aspect of prerogative, and in self- charge of blasphemy.— 6 vl6s toO av.,
defence Jesus must meet them on their Iirl TTJs -yrls these two phrases point at
:
own ground. His answer covers the supposed disabilities for forgiving. " For-
whole case. There is more than preroga- giveness takes place in heaven, and is
tive in the matter there is the right,;
the exclusive prerogative of God," was
duty, privilege, and power of every man the thesis of the scribes. " It may be
to promote faith in pardon by hearty exercised even on earth, and by the Son
proclamation of the law of the moral of Man," is the counter thesis of Christ.
world. This is dealt with first. Ver. 4. — Therefore " Son of Man " must be a
6v9v(ii](r€is Jesus intuitively read their
:
title not of dignity but of humiliation.
thoughts as He read the mental state of Here = one whom ye think lightly of
the sick man. iva ti —
elliptical for iva : even He can forgive. t(5t« X^yei. Jesus
Ti Y*''''l'''ai understood = in order that stops short in His speech to the scribes
what may happen, do you, etc. (vide and turns to the sick man, saying
Baumlein, Schul. Gram., § 696, and cYcipc, etc., also in ver. 6, intransitive.
Goodwin's Syn., § 331). Ver. 5. — The reading fyeipav in T.R., ver. 6, is a
cvKoiruTcpov (from €v and KiSiros, whence correction of style, the use of the active
evKotros in N.T.
;
(Gospels) only the intransitively being condemned by
comparative neuter is found, as here). grammarians. Hence this various read-
The question as to ability, 8tjvap.is, is ing always occurs. (Vide Suidas, s.v.,
first disposed of which is easier;
— and Buttmanii, Gramm., p. 56.) tt)v
clirEiv they are both alike easy to kXivyjv, a light piece of furniture, easily
:
say; the vital matter is saying with portable. — virixyt : all three actions,
effect. Saying here stands for doing. arising, lifting, walking, conclusive
And to do the one thing was to do the evidence of restored power. Ver. —
—
I50 RATA MATOAION IX.
h ver. 1-j 8. i8(5rres Se oi o)(Xoi Ôaufiaaai',* Ktti e?)6â(ra»' tok ee^K, tok 86iTa
(with , , , ,
rt
ticfieer). ^ôucriak' Toiaurt]*' rots dvOpwirois.
1
31 (
Cor.
=
vii.
9. Kai
,,^ ,,
TrapdyuK o It)o-ous eKetoec
_,.. tc^»fl
cio€k at'Wpwiroj' KaBr||ie»'0»'
tti ?'
ciri
[laaseth
away). TO
\i\/ TeAcjj'ioi',
a-
MaToaiot'
\'
Aeyofjiej'o*',
^\?
Kat \eyei
>-rt>.\'n
auxw, AkoAouWei
i here and in
parall. fioi.
„
Kai
\i,',>\/a
dcaoras
' T|Ko\ouoT](r€i' *
<>>-
auTu.
\
10. Kai cyefCTO aurou
> t >-
j
Mk. ii. 14- ^ . q , , - > / ^ 4 >c / \'\ ^ \ - > < \ '
Lk. V. 28. di'aKeifiej'ou ° ev tt] oiKia, Kai* loou, ttoAKoi rcAwkai Kat a|j.apTO)Aoi
(Hebrew
<<]iom ; c/. Num. xxii. so). k Ch. zxii. 10 ; xxvi. 7, 30. Mk. xir. 18. Lk. zxii. 27.
1 €<}»oPrjOt)o-av in t^BD (Tisch., W.H.) c6avp.ao-av (CLA al.) gives a commonplace

idea more to the taste of the scribes.
- TiKoXovflti in ^D (Tisch.).
' avaKci|xcvov avrov in ^ C, as in text in most MSS.
* Kai omitted in J>^D.
7. Said, done a convincing ar- ;

along from the scene of the last incident,
gumentum ad hominem. Who would Jesus arrives at the custom-house of
dispute the right to forgive to one v^^ho Capernaum (T£X«viov).êI8ev Mar- . . .
could do that, or persist in the charge of 6aiov Xcy. there He saw a man named
:
blasphemy against Him ? At least those Matthew. (On the identity of Matthew
who do will get little sympathy from the with Levi in Mark and Luke, vide
mass of spectators. Ver. 8. 18(Jvt«s — Mark.) Capernaum being near the
ol oxôi. The people are free from the boundary and on the caravan road be-
petty jealousies and pedantic theories of tween Egypt and Damascus, Matthew
the professional class broad facts settle ; would be a busy man, but, doubtless,
the matter for them. They probably Christ and he have met before. *Ako\-
had no scruples about the forgiving, but ovOei fioi Jesus acted on His own plans,
:
if they, liadthe miracle would put an end but the recent encounter with the scribes
to them the manifest authority and
: would not be without influence on this
power a witness of the non-apparent —
new departure the call of a publican.
(iroitiTai TT)v 4>av€pav [elovaiav] T£K|ji-q- It was a kind of defiance to the party
piovTTJs a({>avoi)s. Euthy.). 6(|>oPi^0T]<rav, — who cherished hard thoughts not only
they feared may point to a change of ; about pardon but about those who
mind on the part of some who at first needed pardon. An impolitic step the
were influenced by the disapproving worldly-wise would say sure to create ;
mood of the scribes. The solemn frown prejudice. But those who are too
of those who pass for saints and wise anxious to conciliate the prejudices of
men is a formidable thing, making many the present do nothing for the future. —
cowards. But now a new fear takes the dvacTTas T|KoXo-u0T]a-€v prompt compli-
:
place of the old, perhaps not without a ance, probably with some astonishment
touch of superstition. at the invitation.
Vv. 9-13. The publican feast (Mk. Ver. 10. Kat iyivtro, etc. The narra-
ii. 13-17 Lk. v. 27-32).; The point of tive of this incident in all three Syn-
interest for the evangelist in this narra- optists is condensed, and the situation
tive is not the call of the publican disci- not clear. What house is meant (tv T-fj
ple, but the feast which followed, a OIK.), and why so many (iroXXoi) ?
feast of publicans and "sinners" at " There were many," Mark remarks,
which Jesus was present proclaiming emphatically (ii. 15), and the l8ov here
by action what He formerly proclaimed implies that something important took
by word a sinful past no doom. The
: place. Luke infers (for we need not
story, though not a miracle-history, suppose independent information) that it
finds a place here because it follows is a fea^t (Sox»jv), and, doubtless, he is
the last in Mark, in whose Gospel the right. But given by whom ? Levi,
incident of the palsied man forms the according to Luke. It may have been
first of a group serving one aim to show — so, but not necessarily as the prime
the beginnings of the conflict between mover possibly, nay, probably, as the
;
Jesus and the religious leaders. The agent of his new Master. Our thoughts
same remark applies to the next section. have been too much biassed by the
Ver. 9. na.po.^wv ckciOcv passing : assumptiop. that the call of M.ilthr-'- in
I
—
A0OKTCS aUKaK^KeiKTO TW *lTJ<rOU Kal TOIS fiaOtlTUlS OUTOU. II. Kal

iSorres 01 4>apiaaioi eiTrov ^ tois p.a0T)Tais auxoo, " Aiari ftcrd tC>v
TcXwj'wt' Kal dfAapTwXwK e(T0ici 6 SiSdaKaXos ufiww ,

" 12. 'O 8e
>.
iTjaous
„o.»
ciKouaas eiirei'
>"8f<r»>
aorois, Ou
'
xp^'^''^*'
"
cx°"°''^'' °'-
t , ,
i-<^»ovTes
1 Mk.
Lk.
ix. la
viii. 9.
laTpou, dW 01 KaKus eyôvrcs- 1 3. iropeuOe'rres 8e |j,(£0€T€ ti 'eorii', ( = means).

'""EXcoi'* OAu), Kol ou 6uaia»'-' ou y^P qXOoK KaXâoi SiKaious, ch.^'xii.';
'^
dXX' dfiapruXous eis /ierdKoiac." vi'. y.
1 cXcyov ^BCL (Tisch., W.H.). eiirov in D ai.

"^
i<BD omit Itjo-ovs (Tisch., W.H.).
» i^BCD omit avTois (Tisch., W.H.).
* i>^BCD have eXco9. eXeov is a gram. cor.
* eis (isTovoiav is wanting in ^BDA2. It is a clear case of harmonising assimila-
tion. Vide on Lk. v. 32 for its effect on the sense.
this section is the main thing, and the Zig. suggests, to alienate them from the
feast an accompanying incident, a fare- Master, possibly lacking courage to attack
well feast of Matthew's in which Jesus Him face to face.
passively partook. The truth, probably, Ver. 12. 6 8J a. tlirtv: to whom?
is that the call was a preliminary to the Were the fault-finders present to hear ?
feast, the first step in the working out of — oil \pi'\,a.v, etc. : something similar can
a plan. Jesus aims at a mission among be cited from classic authors, vide in-
the reprobated classes, and His first step stances in Grotius, Eisner, and Wetstein.
is the call of Matthew to discipleship, The originality lies in the application =
and His second the gathering together, the physician goes where he is needed,
through him, of a large number of these therefore, I am here among the people
classes to a social entertainment the ; you contemptuously designate publicans
place of meeting being, possibly, not a and sinners. The first instalment, this,
private house, whether Christ's or Mat- of Christ's noble apology for associating
thew's, but a public hall. If Matthew's with the reprobates a great word. —
house or Simon's (in which Jesus pro- Ver. 13. irop«v9€VT€s pdOcre a common :
bably had His home, vide Mark) was expression among the Rabbis, but they
large enough to have a quadrangular never sent men to learn the particular
court, the gathering might be there, lesson that God prefers mercy to sacri-
where, according to Faber, Avchiiologie fice. —
Kol ov, does not imply that sacri-
der Hebrder, p. 408, meetings of various fice is of no account. eXeos (eXeov in T. —
sorts were held. In any case it was a R., a correction by the scribes), accusa-
—
great affair scores, possibly hundreds, tive neuter. Masculine nouns of 2nd de-
present, too large for a room in a house, clension are often neuter 3rd in N. T. and
a conventicle meeting, so to speak a ; Sept. —
TJXOov Jesus speaks as one having
:
meeting with such people in the Syna- —

a mission. dp-aprcoXovs and it is to the :
gogue not being possible. For further sinful, in pursuance of the principle em-
remarks vide on Mark. reXuvai icol — bodied in the prophetic oracle a mission —
d|j.apTci>Xol publicans naturally, if Mat-
: of mercy. The words i<rxiJovT«s, ver.
thew was the host, but why d|xap. ? He 12, and SiKaiovs, ver. 13, naturally sug-
was a respectable man are the dp.ap. ; gest the Pharisees as the class meant.
simply the TtXuvot as viewed from the Weiss, always nervously afraid of allegor-
outside, so named in anticipation of the ising in connection with parabolic utter-
Pharisaic description of the party ? If ances, protests, contending that it is
Jesus was the inviter, they might be a indifferent to the sense of the parable
distinct class, and worse, very real sin- whether there be any " whole " or
ners, for His aim was a mission among righteous. But the point is blunted if there
the social Pariahs. be no allusion. KaXeVai here has the
Ver. II. ISovTcs 01 ap. Here was a sense of calling to a feast.
g9od chance for the critics, really a Vv. 14-17. The fast-question (Mk.
scandalous affair tois |i.a9iiTais. They
!
ii.18-22; Lk. v. 33-39). T<5t€. Our
spoke to the disciples, possibly, as Euthy. evangelist makes a temporal connection
; —; ;
152 KATA MATGAION IX.
in parall. 14. ToT€ irpoff^pYOKTai aUTU Ol uaOTITal 'lajdlfVOU, X^VOWTtS,

Viilf also
Tobit vi. "Aiaxt
, ,
i]fi€is
- > .
Kai oi <t>apiaaioi
- '
nr|(TT€uop.e>'
7 N , 1 .
iroXXci,* 01 8e p.aOnjTOi
\ \
o 2 Pet. i. 13 aou ou i'TôTeuooCTi 1 5. Kal ciire*' aurois 6 'lT)(rous, " Mi|

(same
phrase). oui'Oi'Tai Ol uiot
cf\ TOO
.^> -
>'up.<|>b>kos
nâii*
Tvevdeiy,
i,~
i<^ octov fxer aoTwk' corii' 6
p in parall.
and Ch. Kofiîos
,
*'
,»> e\c;
eXcooroj'Tai be i^f/.epai
• n> A'.>>>»e •/
ora^ ' ciTrapuT) air auTuc o KUfitpios,
John ii. 9; Kal t6t€ vr\crT€ucrovcnv. 16. ouSeis Se ' eTviPdWei ' CTTiPXTjfio
Rev. xviii. paKous dyi'aôo €iri ijyiaTia> iraAaiw •

aipei yap to 7r\TJpw|xa
q here and in parall. r here, in parall., in same sense. C/. MIt. xi. 7. 8 here and in parall.
C same phr. in Mk. ii. 31. u without object here and in Mk. ii. ai.
• iroXXa is in a large number of uncials, including ^"^CDLAI. Yet it looks like a

gloss and is wanting in ^*B 27, 71. Tisch. and W.H. omit.
out of what in Mark is merely topical, wedding feast— they the principal actors.
another of the proup of incidents showing The
disciples took their tone from the
Jesus in conflict with current opinion Master, so that the ultimate fact was the
and practice. Where it happened can- quality of the personal piety of Jesus.
not be determined, but it is brought in Therein lay the reason of the difference
appositely after the feast of the publicans, commented on. It was not irreligion, as
serving with it to illustrate the free in the case of the careless it was a ;
unconventional life of the Jesus-circle. different type of religion, with a Father-

irpo(r€pxovTai ot p.a9. Iwdvvov. The
. . . God, a kingdom of grace open to all,
interrogants here are John's disciples hope for the worst, and spiritual spon-
in Mark, unknown persons about John's taneity. —
eXei'o-ovrai iqpe'pai. While the
disciples with the Pharisees in Luke, ; Bridegroom is with them life will be a
who treats this incident as a continuation wedding feast when He is taken from;
of the last, the fault-finders are the same them it will make a great difference
as before (01 8e). Mark probably gives then (xtJTe) they will grieve, and therefore
the true state of the case. Some persons fast a hidden allusion to the tragic end
:
unknown, at some time or other, when foreseen by Jesus of this happy free life,
other religious people were fasting, and the penalty of breaking with custom.
the Jesus-circle were observed not to be Vv. 16, 17. The substitution of vtjo-
fasting, came and remarked on the dis- Tevov<riv for irevfletv, in the close of ver.
sidence. —
Siax^ the interrogants wanted
: 15, implicitly suggested a principle which
to know the reason. But the important is now explicitly stated in parabolic
thing for us is the fact, that Jesus and form the great law of congruity ; practice
:
His disciples did not conform to the must conform to mood the spirit must ;
common custom of religious people, in- determine the form. These sayings,
cluding the disciples of the Baptist. It apparently simple, are somewhat ab-
is the first instance of an extensive struse. They must have been over the
breach with existing religious usage. head of the average Christian of the
ow vT]<rT€vov«ri the broad patent fact if
: ; apostolic age, and Luke's version shows
they did any fasting it was not apparent. that they were diversely interpreted.
Ver. 15. Kai «l7r€v The question : Common to both is the idea that it is
drew from Jesus three pregnant para- bootless to mix heterogeneous things,
bolic sayings: bright, genial, felicitous old and new in religion. This cuts two
impromptus the first a happy apology
; ways. It defends the old as well as the
for His disciples, the other two the new; the fasting of John's disciples as
statement of a general principle. ol viol — well as the non-fasting of Christ's. Jesus
TOW wp.4>wvo9. The mere suggestion of did not concern Himself about Pharisaic
this name for the disciples explains all. practice, but He was concerned to defend
Paranymphs, friends of the bridechamber, His own disciples without disparagement
companions of the bridegroom, who act of John, and also to prevent John's way
for him and in his interest, and bring the and the respect in which he was justly
bride to him. How can they be sad (jitj held from creating a prejudice against
Sivavrai -KevBtiv) ? The point to note is Himself. The double application of the
that the figure was apposite. The life principle was therefore present to His
of Jesus and His disciples wa<; like a —
mind. Ver. 16, otiScls iraXaii. No . . .
— — — — :;
auTou diro tou i|AaTiou, koi x^cipoc oxio-fia yicrrai. 1 7. ouSe ^

PdX- y here,
Xouaii' oiKOJ' I'ôi' CIS dcTKous iroXaioos •

ei 8e fi.r\y€, prjyj'UKTai 01 John xiii
doTKOi,
\
KOI 6
Aouaii' oii'DK
/>>\
oti'os
I'eoi'
cKxeiTai, Kal 01 daKol diroXouiTai
eis aaKOos koikous, Kai

/ \ } • 9w <TuvTr\pouyTai.
d|x<t>oTcpa '
'
^ •
dXXd pdX-
~
liquids).
Ch. xxvi
la {ini
18. TauTtt aoTou XaXoorros auTois, iSou, ap)(wi' eXOwK^ irpoffeKucci w 7,k! V 38
auTw, X^ywc, "'Oti ij 6oydTi(]p p.ou dpri 6TeX£UTi(]o-e»' • dXXd eXOwc x Mk. '
j8. Acta
X"P*^ "o"
^'"' auTTJv, Kal '^r](r€Tai."
'eiriOcs TT|i' 19. Kal lyepOels jx. 17
(same
6 'lT]aous ^KoXou0T]CT€K * auTw Kal 01 |xa67)Tal avrou. const.),
y Mk. xvi.
n. John V. as. Acts ix. 41. Rom. xiT. g.
^ For the future, in most MSS., t^B have airoXXwraL (Tisch., W.H.).
* All uncials have afji<ôTcpoi.
The reading is in confusion here. B has after apxuv,*; irpooreXOwv, probably
*
the true reading out of which all variants arose (xis for cis cts om. eXOuv for irpoa. ; ;
CIS cX0(ov, cXOuv.)*

* t^CD have the imp. B as in text.
one putteth a patch of an unfulled, raw skins have lost their toughness and
piece of cloth (paKOs from prfyvvp.!) on stretchableness. " They have become
an old garment. rb irXtjpwpa avTOv, the hard leather and give no more" (Koets-
filling, the patch which fills; of it, i.e., veld, De Gelijkenissen, p. 99). That is
the old garment, not of the unfulled cloth —
the one side keep the old to the old.
(Euthy., Grotius, De W., etc.). aipei — dXXa pdXXov(ri . . . «r«VTTjpoi)vTai : this
d-iro, taketh from = tears itself away by is the other — the new to the new ; new
contraction when wetted, taking a part wine in fresh skins, and both are pre-
of the old garment along with it. Kal — served as suiting one another. With
. . y£v€Tai, and so a worse rent takes
, reference to the two parables, Schanz
place. This looks in the direction of an remarks that, in the first, the point of
apology for John and his disciples (so comparison is the distinction between
Weiss) = they and we are in sympathy part and whole, in the second form and
in the main, but let them not assimilate contents are opposed to each other.
their practice to ours better remain as
; So after him, Holtzmann in H.C.
they are imitation would only spoil a
; Weiss takes both parables as explaining
good type of piety. What is to be done the practice of John's disciples, Holtz-
with the unfulled cloth is not indicated, mann as giving reasons why Christ's
but it goes without saying. Let it disciples differed from all others. The
remain by itself, be fulled, and then truth as above indicated lies between.
turned into a good new garment. Vv. 18-26. The daughter of yairus,
Ver. 17. The new parable of the with interlude (Mk. v. 21-43 Lk. viii. ;
wine and wine-skins is introduced, net 40-56). Given by Matthew in immediate

merely because the Speaker is full of connection with the discourse on fast-
matter, but because it enables Him aptly ing, but by Mark, and Luke following
to show both sides of the question, the him, in connection with the return from
twofold application of the principle. the eastern shore, after the story of the
ovSi pdXXo-u<riv nobody puts new wnne
: demoniac. Ver. 18. iSov . . . X^yuv:
into old skins ; vôs applied to wine, exactly the same formula as in viii. 2.
Kaiv^S to skins (ao-Kovs Kaivovs). vf'os dpxuv, an important person, a rulei
is new in time, Kaivos in quality. That of synagogue, accordiog to Mark. tl%
which is new in time does not necessarily peculiar here, but taken from Mark
deteriorate with age it may even im-
; where it is intelligible, the suppliant
prove. That which is new in quality being there described as 0ne of the rulers
always deteriorates with age, like skins of the synagogue. The word puzzled
or cloth, vide Trench's Synonyms, Ix. — the scribes, and gave rise to many variants
£1 8e p-tiye {vide ad\\. i) two disastrous
: {vide crit. note). — apn cTcXeuTTjcrev : this
consequences ensue skins burst, wine
: statement of Matthew, compared with
spilt. The reason not stated, assumed those of Mark and Luke, which ni.ike
to be known. New wine ferments, old the father say his daughter was dying.
— — — :
•54 KATA MATOAION IX.
I here only 20. Kal i8ou, yvvi] ' al|i,oppooCaa SuScKa trr), TrpoaeXOooaa
Lev. XV. 33. oTT-KTOec, T]\|faTO Tou " KpaoTTôu TOO i|xaTiou auTou. 21. eXcye y^p
* Ch. xiv. - ,, »_v / Of - « ' > ~ A/ "
36; xxiii. €»' eauTT], EaK fioj'oi' ai|/(i>fJLai tou ifiaTiou auToo, awWricrofiai. 22.
56. Lie.' 'O 8e 'hâous tiricrTpa4>els ^ Kal iSwt' aurt]*' ciire, " ©dpcrei, fluyaTcp"
(Nuin*xv. '«i
TTioTis o-ou ac'awK^ CTe." Kal eawOt) i^ yok-ri Airo rfis wpas eKcivt]?.
^ oiKiaK tou apôrros, Kal iSwt' Tois
23. Kal ^XGojK 6 Irjaous ciS ttjc
1 <rrpa<J>€is «BDI (Tisch., W.H.).
has created work for the harmonists. cerned the turning round of Jesus might
The view (Chrys., Theophy.,
patristic be an accident, or due to consciousness
Euthy.), that the statement was an of a nervous jerk instinctively understood
inference from the condition in which he to mean something. dap(rci., Qiyanp, —
left her, or a natural exaggeration, has again as in ix. 2, a terse, cordial sym-
been adopted by many. Probably it is pathetic address there child to a man,
;
an inaccuracy of the evangelist's due to here daughter to a mature woman.

abbreviation. The girl was dead when TTicTTis. no notice taken of the super-
Jesus arrived that was all he cared
; stition or the cunning, only of the good
about. The ruler thought Jesus could side ; mark the rhythm : y\ ttio-tis <ron
do anything short of raising from the <ria-<aKiv <rt, again in Lk. vii. 50, where,
dead, save even in articido mortis. But with noptiov forms a
els elp'j^vqv, it
our evangelist gives him credit for more couplet. —

perfect, not future,
«recra>K€v,
faith that Jesus can bring back from the to convey a feeling of confidence = you
—
;
dead, at least when death has just taken are a saved woman. Kal f(r6r\, and so
place.— £Tio-«Tai, not remain living, but she was from that hour. A true story in
revive, come to life again (Fritzsche). the main, say Strauss and Keim, strictly
Ver. 19. lyepOels apparently refers back a case of faith-cure.
to ver. 10, implying close sequence Vv. 23-26. The narrative returns to
feasting, fasting, dying; such is life the case of Jairus' daughter. Ver. 23,
indeed. IXOuv . Kttl iSujv,
. circumstantial
.
Vv. 20-22. The story is suspended at participles leading up to what Jesus

this point by an interlude. Ver. 20, Kal — said, the main fact. tovis avXrjTas, etc.
l8ow:a new applicant for help appears on the girl was only just dead, yet already
the scene, on the way to Jairus' house. a crowd had gathered about the house,
yvvT) . . . €T7), a woman who had suffered brought together by various motives,
for twelve years from some kind of bloody sympathy, money, desire to share in the
flux.— oirio-Oev realistic feature :from ; meat and drink going at such a time (so
womanly shame or the morbid shrinking Lightfoot, Hor. Heb., ut ederent et
of chronic ill-health, or out of regard to bibcrettt), and of course making a con-
the law concerning uncleanness (Lev. fused din. —
OopvPovfAEvov, the part. = a
relative with finite verb = the crowd
XV.). — Kpao-ir^Sov, Hebrew Jl^^^ (Num. which was making a din. The crowd,
XV. 38), fringes at the four corners of the besides the aiXTjrai, tibicines, flute-
outer garment, to remind of the com- players, would include some hired
mandments. was not In dress Jesus mourning women (Jerem. ix. \']),-prcBficce.,
nonconformist. mantle, lp.aTiov, His whose duty it was to sing nania in praise
had its KpatrircSa like other people's. of the dead. Mourning, like everything
TJ\|/aTo, touched one of the tassels the ; else, had been reduced to system, two
least possible degree of contact enough flutes and one mourning woman at the
to ensure a cure, without notice faith, ; burial of a wife incumbent on the
superstition and cunning combined. poorest man (Lightfoot, Hor. Heb.).
Ver. 21. cXryc yap tv tavr-Q such was : The practice in Greece and Rome was
her little private scheme. Ver. 22, 6 similar proofs in Grotius, Eisner, Wet-
;
82 I. <rTpa<j)eis Kal ISwv. Matthew's stein. Vide also Marquardt, Handbuch

narrative here is simple as compared der Rom. Altcrthiimer, vol. vii., p. 341,
with that of Mark and Luke, probably a where it is stated that by the twelve
transcript from Apostolic Document, Tables the number of tibicines was
concerned mainly about the words of limited to ten, and that before the Punic
Jesus. So far as our evangelist is con- war, at least, prafica were employed.
— —
!0— 31. EYArrEAIOIN ^55
' aoXifjTds Tof oxXoi' ' "

Kttl SopuPoufiEKoi', 24. Xeyei auxoi?/ 'Ava-
XwpeiTC •
ou Y"^P fiirt'Oakc to Kopdaioi/, dXXd ^ KaOeuBet." Kal c Mk. V. 39.
Acts xviL
KaTcyeXwi' auToG. 25. Ore 8c * iê^\r]Qi] 6 o)(Xos, eiaeXQwt' J ; zz. 10.
d z Thess. V.
' EKpciTTjo-c TTJs X^''P°5 auTr]s, Kal r]yipQri to KOpdaiOf. 26. Kal 10 (= to
be dead).
e^TJXflek' r\ '<j3TJ|xr) auTTj els oXtjv' Tr\v yT^K iKeivr^v. eCh. zxi. 12.
f Mk. i. 31.
27. Kal TrapdyoKTi iKcidev tu 'lT]aou, TiKoXouflTja-af auTw 8uo g Lk. iv. 14.
TO(})Xoi, Kpdôrres Kal Xeyoi'TCS, "^'E\ii]aov "^fxas, ote ^ AaîZ." h Ch XV. 2a;
XX 30.
28. 'EXGocti 8e CIS TT)v oiKiav, TrpoCTTJXSov auTw 01 tu<J)Xoi, Kai Xe'yci
aoTois 6 'lT]aous, " nioreucTC on Sucafiiai touto TrotriCTai; " Ae'youo-ii'
auTu, " Nai, Kopic." 29. T6t€ rjij/aTO tC)v 6<})0aXfxi»' auruv, Xe'ywK,
" KttTd TTif TTioTiK ufiui' yevr\6-f]T<ii u|JLt^'. 30. Kal a.ve(o)(QTr\<Tav ^
auTWJ' 01 6<|>0aXp.oi • Kal '

et'ePptfATicraTO * auTois 6 '|t]o-oGs, Xe'ywk, i Mk. i. 43.
"'OpdTC fiTjScls yn'fcJO'KeTw.' 31. Ol 8c c|eX66rrcs ^

SicfJuiixiaaK j Ch. xxviii.
15. Mk. i.
auTOK iv oXt) Ttj yfj CKCirr]. 45-
^ For Xeyei avTois h^BD have cXrycv.

^ For vie B has vtos.
^ Tjvcwx- in BD.
* evifipi\t.r\6r\ in ^B, a less usual form avoided by scribes.
Ver. 24. dva^wpeiTe, retire 1 Hired paratively colourless and uninteresting.

mourners distasteful to Jesus, who They bring under notice two new types
gladly avails Himself of this opportunity of disease, blindness and possession
of dismissing them. —
ov yap aireOave: no accompanied with dumbness. The
need of you yet, for the maid (Kopdo-iov, interest in both cases, however, lies not
dim. for Kopt], but = puella in late so much in the cures as in the words
Greek) is not dead. A welcome word spoken. —Ver. 27. t-u(JjXoi : blindness
to naturalistic commentators, giving a common from limestone dust in the air
plausible basis for the hypothesis of an and changing temperature. vios A., —
apparent death or swoon (Schleier., Keim, Messianic appellation, first time ad-
etc.), not to be taken prosaically as dressed to Jesus, a point of interest for
meant to deny death. Yet Carr (C. G. the evangelist not welcome to Jesus,
;
T.) thinks it open to question whether who feared the awakening of false ex-
it ought not to be taken literally, and pectations. Therefore He took no notice
doubtful whether Koip.a«r6ai, is ever used of them on the way to His house, whither
in a metaphorical sense in the N. T. or He retired after the last incident. Ver. —
elsewhere. The derisive laughter of the 28. tXOdvTi €15 T. o. trpo<rr\\9oy they :
crowd (KaTeye'Xwv) is good evidence to follow, and Jesus at last takes notice of
the contrary. €$«pXiieT] — not to be : them, asking if they have faith in His
pressed as implying physical force, power. His previous conduct might
non vi et manibus, sed voce jussuqtte throw doubt on His willingness, but that
(Fritzsche), a tone and manner not to is dispelled by speaking to them.— vat:
be resisted, the house therefore soon a prompt glad "yes " is their answer.
cleared of the noisy crowd. Ver. 26, — Ver. 30. TJveu'xSiio-av, a Hebraism. The
ilfjXOev i\ <})., against the wish of Jesus, Jews thought of blind eyes as shut, and
who did not desire raising the dead to be of seeing eyes as open. kve.^pi^-r\Q-f\,
regarded as a part of His ordinary work. sternly enjoined [vide Mk. i. 43). The
Perhaps that was why He said " she : paraphrase of Euthy. Zig. gives a vivid
sleepeth" (Weiss, L. J., Marcus-Evang.). idea of the meaning, "looked severely,
— TTjv yTJv £K€ivT|v Weiss thinks the ex-
I contracting His eyebrows, and shaking
pression implies that the evangelist is a His head at them, as they are wont to
stranger to Palestine (Weiss- Meyer). do who wish to make sure that secrets
Vv. 27-31. Two blind mtn.— This will be kept ". —
Ver. 31. ev oXtj t. y. Ik.
miracle-narrative and the next {vide remarks on ver. 26).
— —
156 KATA MATGAION IX.
kCh. xH. »a. 32. AutSiv 8c ii€pxo}iivuv, iSou, TTpooT^feyKai' auTw avBpto-noy^
31. I Cor. ^ Kbxôk' 8ai.fioi'i^6ficô»'. 33. Kal eK^XT]6^rro$ tou Saipofiou,
21 (^«nie AdXtjaef 6 Koxfxis Kal eOaupaffaf ol o)(\ot, X^yoi'Tes, " On ^
v«./« also ooSÔTC ^4*^^^ ooTus iv Tw

34. 'lapai]X. Ol 8e <t>apiaaioi
4, XXX. 13). eXeyo*', "' Ey tu apxorri twi' Saip.oKiwi' ^KPdXXei rd 8ai)Ji<5»'io."

'
"*
mCh.
but
iv. 23,
there
.^..m
35' KAI
- c».
iT€pii]Yek' o
f\ ~\
• \ \ >
lT]aou9 Tds TToXcts iraaas Kai ras KCiifxas,
tntrans.,
here with oiociCTKWf
cc/ i*^
iv Tais ffut'ttywYaiS auTwc,
'^>'^ * /
Kat KTjpuaawK to euayycMOk
i>/\
TT)S paCTi\eia$, Kai ucpaTreuwf itaaav Koaof Kat iraaat' piaAaKiat' ev
^
^13 omit avGpioTTOv. - ^BCl) omil oti.
' D, a, k, Syr. Sin. omit ver. 3.4 ; W.H. bracket.
Vv. 32-34. The dumb demoniac (Lk. morborumgenere"). Ver. 34. ol8^<t>ap. —
xi. 14). A slight narrative, very meagre fXryov. The multitude admired, but the
in comparison with the story of the Gera- Pharisees said. They are watching
Bcne demoniac, the interest centring in closely the words and acts of Jesus and
the conflicting comments of spectators forming their theories. They have got
which probably secured for it a place in one for the cures of demoniacs. iv t^
the Logia of Matthew. Ver. 32. Avtwv apxovTi T. 8 He casts out demons in
:
l%tfX.oîvii)v while the two blind men are

: the power of the prince of demons.
going out they bring another sufferer to Probably they did not believe it, but it was
the great Healer; an incessant stream of plausible. How differently men view
applicants for aid flowing towards His the same phenomenon {vide on Matt.
door. —Koxfi&v dumbness the apparent
: xii. 22 f.).
s>'mptom. Theword literally means blunt, Vv. 35-38. These verses look both
and in Homer {II., ii. 390) is applied to a backwards and forwards, winding up the
weapon. In N. T. it is used with refer- preceding narrative of words and deeds
ence to the senses and faculties, here the from chap. v. onwards, and introducing
faculty of speech (ver. 33, eXdXrjo-tv), a new aspect of Christ's work and experi-
in xi. 5, that of hearing.— Saifiovi^dftevov: ence. The connection with what follows
the inferred cause. It was known that is strongest, and the verses might, with
the dumbness was not due to any physi- advantage, have formed the commence-
cal defect. Speech seemed to be prevent- ment of chap. X. Yet this general state-
ed by some foreign spiritual power the ; ment about Christ's teaching and healing
mental disease, possibly, melancholy. ministry (ver. 35) obviously looks back to
Ver. 33. AaXii<r£v: that cured, speech iv. 23, 24, and, therefore, fitly ends the
followed. —
Ôavp.a<rav: the crowd present story to which the earlier summary
wondered, hearing one speak whom they description of the ministry in Galilee
had so long known to be dumb. oiSeiroTc — forms the introduction. It is, at the
f <|>dvi), etc. thus they expressed their
: same time, the prelude to a second act
surprise the like was never seen in
; in the grand drama (chap. ix. 35 xiv. —
Israel. e<})avij is impersonal, the refer- 12). In the first act Jesus has appeared
ence being to the change in the man ;
as an object of general admiration in ;
the manner of expression is colloquial, the second He is to appear as an object

"nd it is idle to discuss the precise mean- of doubt, criticism, hostility.
ing of oCtws, and what nominative is to Ver. 36. ISwv Zk tovs oxXovs: in the
be supplied to ^(Jxivn). It is more to the course of His wanderings Jesus had
purpose to inquire why this seemingly opportunities of observing the condition
minor miracle should make so great an of the people, and at length arrived at a
impression. Perhaps we should not clear, definite view as to the moral and
isolate it, but take it along with the other religious situation. It was very sombre,
marvels that followed in quick succession such as to move His compassion (cVirXaY-
as joint causes of admiration. The Xv£<rflr), post classical, in Gospels only).
people were worked up into a high The state of things suggested two
measure of astonishment which, at last, pictures to His mind a neglected flock
:
found vent in these words. So in effect of sheep, and a harvest going to waste
Euthy., also Rosenmiiller (" tot signa, tam for lack of reapers. Both imply, not
admirabilia, tam celeriter, neque con- only a pitiful plight of the people, but
tactu tantum, sed ct verbo, et in omni a blameworthy neglect of duty on the
—; — —
Tw
»''
OTt
iiaav
36. iSwK Zk Tois
Xafi.*
'\\»9 x>
Kat
eKAe\up.£>'oi ^
o)(\ous, ° e<nrXaYX*'i<'^''l
/«e^
waei
eppi|A(iekot "
/o
Trpopara
ircpi
v«6)(orra
auTUK, n here only
withirepl;
with
firj em.,
TTOifieka. 37. TOT€ \eYCi TOis fiaOrjrais auTOu, O fiev ÊpicriJios 14. Mk.
iroXus, ol Be IpytiiTai. oXiyoi •
38. SeiQQTjTe ouv tou Kupiou tou Oepia- viii. 2'oi.
~ " D ' o^\ ' ' a » > » , » .1 o Ch. xiii.
fiou, OTTus £Kpd\T) cpyaTas eis tov OepiaîOf auTou. 30, 30.
Mk. IV 2c)
Lk. X. 7. p Lk x 2. John x. 4
1 ev T(o Xaw brought in probably from iv. 23. BCDAI omit (Tisch., W.H.).
^ ckXeXvixcvoi (T. R.) is a very weakly-supported reading, having only one im-
portant uncial, L, on its side. ^BCDAZ al. have co-kvX|X6voi — the true reading.
" The variation here is simply a matter of spelling : ep. in ^BCL (Tisch., W.H.),
€pp. (T. R.) TA, pep. D.
part of their religious guides the shep- — {vide L. J,, ii. 119). So also Schanz
herds by profession without the shep- maintains, against Euthy., that not sus-
herd heart, the spiritual husbandmen ceptibility but need is pointed to. But,
without an eye for the whitening fields as against Weiss, it is pertinent to ask :
and skill to handle the sickle. The what suggested the figure of a harvest
Pharisaic comments on the Capernaum if not possibilities of gain to the
mission festival (ix. 11) were sufficient to kingdom of God, given sympathetic
justify the adverse judgment. Their workers ? This hopeful judgment as to
question on that occasion meant much, the people of the land, contrasted with
and would not be forgotten by Jesus. Pharisaic despair and contempt, was
i<rKv\)3.ivoi, cpip.p.£voi, graphic words, characteristic of Jesus {vide my Kingdom
clear as to general import, though of God, chap. v.). ipydrai oXiyoi: pro-
variously understood as to their precise fessional labourers, men busying them-
meaning. The former may mean selves with inculcation of moral and
"flayed" (from o-kvXov, Holtz., H. C), or religious observances, abundant; but
"hunted" and tired out (Weiss-Meyer), powerless to win the people because with-
the practical sense is " exhausted by out sympathy, hope, and credible accept-
long, aimless wandering, foot-sore and able Gospel. Their attempts, if any,
fleece-torn ".
natural sequel
The
other points to the
—lying
down, scattered
only make bad worse (sub legis on-
ere asgrotam plebem, Hilary). "Few"
—
about (piiTTw), here one, there another, — as yet only one expert, but He is train-
on the hill side, just where they found ing others, and He has faith in prayer for
themselves unable to go a step further. better men and times. Ver. 38. SciÔtjtc — :
A flock can get into such a condition the first step in all reform deep, devout —
only when it has no shepherd to care for desire out of a profound sense of need.
it and guide it to the pastures. The time sick and out of joint God —
Vv. 37, 38. eepio-jAOs a new figure
: mend it I — oirws eKPaXyj, etc.
pray- The
coming in abruptly in the narrative, but er, expressed in terms of the parabolic
not necessarily so close together in figure, really points to the ushering in of
Christ's mind. The one figure suits the a new era of grace and humanity
mood of passive sympathy the other, ; Christian as opposed to Pharisaic, legal,
that of the harvest, suits the mood of Rabbinical. In the old time men thought
active purpose to help. It would not be it enough to care for themselves even in
long in the case of Jesus before the one religion in the new time, the impulse and
;
mood passed into the other. He could fashion would be to care for others.
not be a mere pitying spectator. He ^kPciXt), a strong word (cf. Mk. iv. 29,
must set on foot a mission of help. airoo-TeXXci), even allowing for the
The Capernaum feast was the first stage weakened force in later Greek, implying
the mission of the twelve the second. Divine sympathy with the urgent need.
The word " harvest " implies spiritual Men must be raised up who can help the
Busceptibility. Weiss protests against time. Christ had thorough faith in a
this inference as allegorising interpre- benignant Providence. Luke gives this
tation of a parabolic saying which simply logion in connection with the mission of
points to the want of suitable labourers the .scN'ftnty (x. 2).
— — '
158 KATA MAT0AION X.
Ch.xii.43. X. I. Kol TrpoaKaXcadu.cj'os tous ScSScKa u,a9iiTols auTOu, eSuKCK

Mk. i- 93, , „ , ,
26; iii. II. auTois tjouaiaj' iTccou.aTa)K ' dKaoapTwc, wort tic|3d\\ct.i', auxd, Kai
Lk. iv. 33, ^ ^
, ^ > X /
36 al. (in SepaTTeueik iraffai' t'otroj' xai Traaa*' u.aXaKi.ai'. 2. Twk 8e SwScKa
rel. to .
, - ^
, , , , / c X >
demons.). aTTOOToXwf TO ot'OfiaTtt coTi TauTO ' TTpuTos Zip.ojf o Xcyop.ei'os
b once only
iuMt. and n expos, »»t.
KOt AcopEas
c>c\i<
o do€\<)>os
»<»»/
auTOU
nieo
IdKCijpos '
Tou
nc'
Zepeoaiou,
30), often Kol lud^cT]; 6 dSeX<)>&9 auTou •

3- *l*tXnnTos, Kal Bap0oXop.atos
6(>)|xas, Kal MarSaios 6 TeXwt'i]9 •
'ldK(u|3os 6 tou A\4>aiou, Kal
' ^B have Kai before laKwôs.
Chapter X. The Galilean Mission. no use sending the Twelve unless they
The beginnings of the mission to the could carry with them something of His
neglected " lost " sheep of Israel may be power. —
jrvevp.a.Twv a., genitive objective,
found in the Capernaum feast (ix. 10). as in John xvii. 3, Rom. ix. 21. Sxm
As time went on Jesus felt increasingly €K . icai Oepaircveiv, dependent also
. .
the pressure of the problem and the need on ii,ov<rla.v [cf. 1 Cor. ix. 5), wtrrc with
for extended effort. Matthew's call was infinitive indicating tendency of the
connected with the first stage of the power, iraaav voorov, etc., echo of iv.
movement, and that disciple was Christ's 23-
agent in bringing together the gathering Ver. 2. T«v 8^ SciS. onroo-rdXwv etc, :
of publicans and sinners. He is now the evangelist finds here a convenient

about to employ all the intimate dis- place for giving the names of the Twelve,
ciples He has collected about Him and called here for the first and last time
through them to spread the movement d-irdo-ToXoi, with reference at once to the
all over Galilee. They will be a poor immediate minor mission (from airoa-xeX-
substitute for Himself, yet not wholly X€iv, vide ver. 5) and to the later great
useless like the scribes, for they have one. One half of them are for us mere
heard His teaching on the hill and names, and of one or two even the names
imbibed somewhat of His spirit of love. are doubtful, utterly obscure, yet, doubt-
Vv. 1-15. The Twelve: their tiames, less, in their time and sphere faithful
mission, and relative instructions (Mk. witnesses. They are arranged in pairs,
iii.14-19, vi. 7-13, Lk. ix. 1-6). as if following the hint of Mark that they
Ver. I. Trpoo-KaX«ordfj.£vos this does : were sent out by two and two, each pair
not refer to the call to become disciples, connected with a Kal (so in Luke, not in
but to a call to men already disciples to —
Mark). irpoiros: at the head of the list
enter on a special mission. tovs SwScKa, stands Peter, first not only numerically
the Twelve. The article implies that a (Meyer) but in importance, a sure matter
body of intimate disciples, twelve in of fact, though priestly pretensions based
number, already existed. The evangelist on it are to be disregarded. He is first
probably had Mk. iii. 14 in view. He in all the lists. 6 Xey. flcTpos: a fact—
may also reflect in his language the already stated (iv. 18), here repeated
feeling of the apostolic age to which probably because the evangelist had his
the Twelve were familiar and famous. eye on Mark's list (iii. 16) or possibly to
Hitherto we have made the acquaintance distinguish this Simon from another in
of five of the number (iv. iS-22, ix. 9). the list (No. 11). Ver. 3. Bap0oXop.oios,
Their calls are specially reported to the 6th, one of the doubtful names, com-
illustrate how the body of twelve grew. monly identified with Nathanael (John
côvcriav, authority, not to preach, as we i. 46). —
MarSaios 6 reXiiviis, one of four
might have expected, but to heal. The in the list with epithets Peter the Jirst, :
prominence given to healing in this Simon the zealot, Judas the traitor,
mission may surprise and disappoint, Matthew the publican ; surely not with-
and even tempt to entertain the suspicion out reason, except as echoing ix. g
that the exalted ideas concerning the (Meyer). Matthew stands second in his
Twelve of after years have been read into pair here, before Thomas in Mark and
the narrative. This element is certainly Luke. Position and epithet agree,
least prominent in Mark. Yet to some indicative, Euthy. suggests, of modesty
extent it must have had a place in the and self-abasement. Ver. 4. Xipwv i —
mission. The people in Galilee had all Kavavaios Luke gives rbv KaX. ZtjXwttj*
:
beard of Jesus and His work, and it was = the zealot, possibly a piece of in-
I
:
EYArrEAION M9
laKapi(i>TT)s o Kii • irapaSous auToc. c again in
5. T0UTOU9 Tous SuSeKU a-nicneiXiv 6 Irjaoos, TTapaYyeiXas auTois, Judas,
X^Y'^*'*
" Eis 686f eOfwi' (XT) direXOrjTe, kuI els ir<5Xiv 1a\iapiiT(iJv jitj 15; xxvii!
€tacX0Y)Te • 6. TTopeclcaQe 8e p.dXXok' irpos to, ''irpoPaTa to, ^ diroXw-d Ch!xv. 24.
X^ra • oiKOu 'icrpaif^X. "J.

iropEu6|i,c»'Oi 8e KTjpuCTffeTe, Xcyoirreg, "Oti e ch. xv. 24.
T]YYtKCf 1^ Pao-iXcia twc oupaviay. 8. do-Qcfoorras OepaTTcdeTc, vii.^^
^ Dhas Ae^Paios (cos) alone. J<^B have 6a88aios alone. The reading in T. R.
as above is simply a conflate reading combining the two by a connecting phrase,
O CTTlKXTjOeiS.
* BCDL have Kavavatos, probably the true form.
* o before lo-Kop. in ^BDA.
formation based on an independent sphere of work (ver, 11). The reason of
reliable source, or his interpretation of the double prohibition is not given, but
The form doubtless it lay in the grounds of policy
the Hebrew word "^^t^^p.
which led Christ to confine His own
Kavavatos seems to be based on the idea work to Israel, and also in the crude
that the word
referred to a place. Jerome
" de vico
religious state of the disciples. — Ver. 6.
took it to mean "of Cana," a-iroXcoXdra, "the lost sheep," an ex-
Ghana Galilaeae ". 'iovSa; 6 Mo-KapiwTrjs pression consecrated by prophetic use
last in all the lists, as Peter is first. The (Jer. 1. 6, Swete b ed., xxvii. 6), the epithet
epithet is generally taken as denoting the here first introduced, often occurring in
place to which he belonged the man of : Gospels, was used by Jesus not in blanif
Issachar (Grotius) but most render the
; : but in pity. " Lost " in His vocabulary
man of Kerioth (in Judah, Joshua xv. 25, meant "neglected" (ix. 36), in danger
Jer. xlviii, 41) in that case the one non-
; also of course, but not finally and hope-
Galilean disciple. The ending, -«t»)s, is lessly g;iven over to perdition, salvabk
Greek in Mark the Hebrew ending, -«0,
; ifmuch needing salvation. The term is
is given. ethical in import, and implies that the
Vv. 5-15. Instructions to the missioners. mission had moral and religious improve-
Ver. 5. ToitTovs t. 8w8: These, the Twelve, ment mainly in view, not mere physical
Jesus sent forth, under the injunctions benefit through healing agency; teaching
following (trapaYY^^Xas). «ls 6S6v €0. p.T| — rather than miraculous acts. Ver. 7. —
aTr€\0TjT€. This prohibition occurs in iropevdpevoi Ki]pviTcr€T£, as ye go, keep
Matthew only, but there is no reason to preaching; participle and finite verb,
doubt its authenticity except indeed that both present. Preaching first in the
it went without saying. The very pro- Master's thoughts, if not in the evangel-
hibition implies a consciousness that one ist's (ver. i). — ^YY'''**'' T Pa«''''^«t«i t. o.:
day the Gospel would go the way of the the theme of course, the kingdom
is,
Gentiles, just as Mt. v. 17 implies con- longed for by all, constantly on the lipa
sciousness that fulfilling, in the speaker's of Jesus. The message is It has come :
sense, would involve annulling.— 686v nigh to you and is here. Very general,
«6vuiv, the way towards (Meyer), the but much more, it may be taken for
genitive being a genitive of motion granted, was said. The apprentice
(Fritzsche, Kiihner, § 414, 4), or a way apostles could as yet make no intelligent
within or of, parallel to iroXiv XapapEiTwv theoretic statement concerning the King-
in next clause. —
els "t. lap., not even in dom, but they could tell not a little about
Samaria should they carry on their the King, the Master who sent them, the
mission. The prohibition is total. chief object of interest doubtless for all
iroXtv does not refer to the chief city receptive souls. It was a house mission
(Erasmus, Annot., metropolis) or to the (not in synagogue) on which they were
towns as distinct from the rural parts sent (ver. 12). They were to live as guests
through which at least they might pass in selected dwellings, two in one, and
(Grotius). It means any considerable two in another, for a time, and their
centre of population. The towns and preaching would take the form of familiar
villages are thought of as the natural conversation on what they had seen and
— —
i6o KATA MAT0AION

( Rom iii. XcTTpOlks Ka0api^€T€, I^CKpOUS CyCipCTC,^ Sai^^ClU €Kp(i\X6T6. ' SwpcAl'
t Lk. xviii. eXa|3eT€, Swpedc Sore. 9. M^ * Kxi'iaTjaGc xpuaot', p.r]8€ apyopoK,

10.' Actsi. fXTjSe x^Xkoc els Tcis ûk'as ujiwc, 10. fit] Trr|pa>' cis 686f, fiTjSe 8uo
ao; xxii. X''"'"'^^**'' M'^^' uTro8i]|iaTa, fiT)8e ^d^Soe * aîos y^^P ^ ^PY*^T *"!'
a8.
'
v€Kpov5 cycipcT* is wanting in L, but well attested by ^BCDZ. The position
varies in MSS., after Saip,. ck^cAX. in PA, before Xcir. KaOap. in ^BCDZ.
heard Jesus do and say. They would was no need to say do not obtain gold :
talk by the hour, healing acts would be before starting, for that was practically
very occasional, one or two in a village. impossible. There was need to say:
Ver. 8. vcKpous tytipere. This clause do not take gold or silver from those
is wanting in several Codd., including L, whom you benefit, for it was likely to be
offered, and acceptance of gifts would be
80 often associated with j^B in good read-
morally prejudicial. That, therefore, is
ings. however, too well attested to
It is, what Jesus prohibits, true to His habit
be omitted. It must either have found a of insisting on the supreme value of
place in the autograph, or it must have motive. So Jerome (condemnatio avari-
crept in as a gloss at a very early period. tiae), Chrys., Hilary, etc. So also
The evangelist's aim seems to be to Weiss. Holtz. (H.C.), while concurring
represent as empowering the
Christ in this interpretation, thinks the pro-
disciples to do the works He is reported hibition suits better the conduct of the
to have done Himself in chaps, viii., ix. Christ-merchants in the Didache than
That purpose demands the inclusion of the circumstances of the disciples.
raising the dead as the crowning miracle Xpv«rbv, apyvpov, x*^"^*' ^n anti- •
of the group (raising of daughter of climax, not gold, not silver, not even a
Jairus). Yet it is hard to believe that —
copper. cU Ttts ^cSvas, in your girdles,
Jesus would give power to the disciples used for this purpose as well as for
to do, as an ordinary part of their gathering up the loose mantle, or in
mission, what He Himself did only on purses suspended from the girdle. " It
one or two exceptional occasions. The was usual for travellers to carry purses
alternatives seem to be either an early suspended from their girdles,
((|>acrK(oXi,a)
gloss introduced into the text, or an in which they carried the pence " (Euthy.).
inaccuracy on the part of the evangelist. —Ver. 10. irijpav, a wallet for holding
Meyer takes the former view, Weiss provisions, slung over the shoulder
apparently the latter. cannot take We (Judith xiii. 10, iriipav twv PpcofidTuv).
the phrase in a spiritual sense, the other 8vo x^Tcovas not even two under-gar-
:
clauses all pointing to physical miracles. ments, shirts one would say very neces-
;
This clause is not in the accounts of sary for comfort and cleanliness in a hot
Mark and Luke. The seventy on their climate, and for travellers along dusty
return (Luke x. 17) make no mention of roads. In Mark the prohibition seems
raising the dead. to be against wearing two at the same
Ver. g. |xt) Krr^(ry]a-6( Vulgate nolite : : time (vi. 8) here against carrying a
;
possidere. But the prohibition is directed spare one for a change. Possibly we
not merely against possessing, but ought not to take these instructions
against acquiring (KeKTi]p,ai, perfect = too literally, but in their spirit. vcttoSii-
possess). The question is as to the scope {lara this does not mean that they
:
of the prohibition. Does it refer merely to were to go barefooted, but either without
the way, or also to the mission ? In one a spare pair, or without more substantial
case it will mean do not anxiously pro-
: covering for the feet (shoes) than the
cure extensive provision for your journey light sandals they usually wore— mere
(Meyer) in the other it will mean, more
; soles to keep the feet off the hard road.
comprehensively: do not procure for the Lightfoot [Hor. Heb.) distinguishes
way, or during the mission, the things between the two thus " usus delicatoris :
named. In other words, it will be an fuerunt calcei, durioris atque utilioris

injunction to begin and carry on the sandalia". He states that there were
mission without reward. Though the sandals, whose soles were of wood, and
reference seems to be chiefly to the upper part of leather, the two joined by
starting point, it must be in reality to nails, and that they were sometimes
iheir conduct during the mission. There made of rushes or the bark of palms.
—
; ;
g— 14. EYArrEAION ibi
Tpo<j>T]s auToG eoTif.^ II. Eis r\v 8' &v iroXif r\ K{a\i.r\v ci<7€\9if]T€,
*"
e^cTciCTaTe tis ef aurfj a|i6s icrrt, • KdKci ^cicaxE, Iws e|e\0r)T€. h Ch.
12.
, ,
€icrepxo|Ji,€i'Oi
c\>\>'
be eis tt]1'
> f a 1 r
oiKiar, do-irao-acrWe auT-Qf.
fii*
13. koi eac

i>\ Johu
12.
ii.
xxi.
8.
fi€f T] q oiKia d^ta, eXOcTU i^ eipr^nr) u|j,«i' eir' aoTiî'' ecu* 8e jiT] t] i Ch. xii. 44.
,*/'c>/ e~
q eiprji't) upwi'
agio,
>c~i'CTriorpaipriTW.
irpos up-as
i» (»>voyi
14. Kai os eac ''
jat) 25.
Pet. ii.
S^lrjTac up,as, p.T]8e dicouo-j) tous Xoyous up.wi', eêpÔficcoi ^ ttjs x. n.'Âcts
j»,>^
oiKias
5'
TT]s TTo\6ws cKetcTis,
r\
>\ >
eKTifagaTe
/>
toi'
\i KOt'topTO/
^
\4.»
" tw;' Troowt'
c- xiii. 51
xxii. 23.
^ ^BCL omit eo-Tiv. * av in fc^BDL. ^ ^bD add e|<o.
^ ^C add €K (Tisch.). BD omit (with T. R.). W.H. have it on margin.
— pdipSov not even a staff

: That can ! much). The host to be a man generally
hardly be meant. Even from the respected, that no prejudice be created
romantic or picturesque point of view against the mission (ne praedicationis
the procession of pilgrim missioners dignitas suscipientis infamia deturpetur,
would not be complete without a staff —
Jerome). |j,EivaTE having once secured a
:
host, abide with him, shift not about

each in their hand. If not a necessity,
at least, it was no luxury. Mark allows seeking better quarters and fare, hurting
the staff, creating trouble for the har- the feelings of the host, and damaging
monists. Grotius suggests no second : your character, as self-seeking men.
staff besides the one in hand ! Glassius, Ver, 12. TT|v oiKiav, the house selected
quoted by Fritzsche in scorn, suggests a after due inquiry. —
donrdo-ao-Oe, salute it,
staff shod with iron (scipio) for defence. not as a matter of formal courtesy, but
Ebrard, with approval of Godet, thinks with a serious mind, saying: "peace be
of two different turns given to the with you," thinking the while of what
Aramaic original HtO^ Di^ ^3 =

peace the kingdom can bring. Ver. 13. —
edv |A£v !1 T o. djia after all pains have
:
either " if you take one staff it is been taken, a mistake may be made
enough," or "if, etc., too much". it is therefore the worthiness of the house
Really the discrepancy is not worth all is spoken of as uncertain (^, in an
this trouble. Practically the two ver- emphatic position, so \i.y\ ^, in next
sions come to the same thing take only : clause). —
eXBtTw t\ clprjvTi eirwr- . . .
a staff, take not even a staff; the latter Tpa(|>iJTa). The meaning is : the word of
is a little more hyperbolical than the peace be spoken in vain it will
will not ;
former. Without even a staff, is the 7te bless the speaker if not those addressed.
plus ultra of austere simplicity and self- It is always good to wish peace and good
denial. Men who carry out the spirit of for others, however the wish may be
these precepts will not labour in vain. received. There is a tacit warning
Their life will preach the kingdom better against being provoked by churlish treat-
than their words, which may be feeble ment. Ver. 14. OS Idv fXT) Sc'^YiTai Christ :
and helpless. " Nothing," says Euthy., contemplates an unfavourable result of

'
creates admiration so much as a simple,
' the mission in the host's house, or in the
contented life " (Pios aaKevos Kal dXi- town or village generally. The con-
YapKiis). a|ios .— . T. Tpo<j)fis. a : struction of the sentence is anacolouthi-
maxim universally recognised. A labourer stic, beginning one way, ending another :
of the type described is not only worthy rhetorical in effect, and suitable to emo-
but sure of his meat need have no con- ; tional speech ; cf. Lk. xxi. 6 " these :
cern about that. This is one of the few —

things ye see days will come in which
sayings of our Lord referred to by St. not one stone will be left upon another"
Paul (i Cor. ix. 14), whose conduct as {vide Winer, § 63, on such constructions).
an apostle well illustrates the spirit of — clepXOfAevoi : when an unreceptive
the instructions to the Twelve. attitude has once been decidedly taken
Vv. 1 1- 15. €|£Ta<raTe (Ik iraXfi>, from up, there is nothing for it but to go
CTEOS, true to inquire as to the truth of
; away. Such a crisis severely tests the
a matter). A host to be carefully sought temper and spirit of promoters of good
out in each place not to stay with the first
: causes. —
e^KTivaâre tov Kovioprov a :
—
who offers. a|i.os points to personal symbolic act practised by the Pharisees
moral worth, the deciding consideration on passing from, heathen to Jewish soil,
to be goodness, not wealth (worth so the former being regarded as unclean
II
: — —
l62 KATA MATGAION

k Ch. xi. 22, ofiw*-. 15. d^T)K Xcycj v\uy, ^ decKTorepok' eoroi ZoB<5fiwf KtU
y^
12, 1^. ro^K^ppUC CK TlfA^pO. KplCreWS, t] TTJ TToXci CKCinT).
I Ch. XI.
\xiii.
10;
34. 16. " •p./''l
loou, eyi}
r\\
dirooreXXu
-
up,as
'>
is irpoPaTa ey aiab} Xukwc
> r
•
Rom. X. 15. , „ , .
t t » > in ) ' « ' '
m Uoin. xyi. yiveave ouv <t>poi'ifjioi us 01 o^cis, Kai dKcpaioi ws ai irepiaTcpau
ii. 15. I7> ° Trpocrc'xcTc Be diro t«i' dt'OpoSirwi' • -irapaSwaouai yoip 6|ias cis
DiiJeatCh. ,5. . . - ~ . - o , . ~
vii. 15. (Tuveopia, Ktti CK xais cruf aywyais aurwc liaaTiywaouaif u|Jias •
oCh. XX. 19;

xxiii. 34. Mk. z. 34. Lk. xviii. 33. John xiz. I. Heb. xii. 6.
(Light., Hor. Heb.) : Easy to perform, doubt as to ver. 16. It stands at the
not easy to perform in a right spirit too ; beginning of the instructions to the
apt to be the outcome of irritation, dis- Seventy in Luke (x. 2), which, according
appointment, and wounded vanity = they to Weiss (Matth. Evang., p. 263), are
did not appreciate me, I abandon them really the instructions to the Twelve
to their fate. Christ meant the act to in their most original form. But it is
symboHse the responsibility of the in- hard to believe that Jesus took and
habitants for the result = leave the place, expressed so pessimistic a view of the
feeling that you have done your duty, Galilean villagers to whom He was
not in anger but in sadness. The act, sending the Twelve, as is implied in the
if performed, would be a last word of phrase, " sheep among wolves," though
warning (els (Aapriiptov avrois, Mark and He evidently did include occasional un-
Luke). Grotius and Bleek understand it receptivity among the possible experiences
as meaning "we have nothing more to
: of the mission. He may indeed have
—
do with you ". Ver. 15. y^ 2. Kai f. said something of the kind with an
Aodom and Gomorrah, a bj^word for understood reference to the hostility of
great iniquity and awful doom (Is. i. 9), Pharisaic religionists, but as it stands
YO, land for people. dveKTcJTepov yet — : unqualified, it seems to bear a colouring
the punishment of these wicked cities, imported from a later period.

tragic though it was, or the punishment Ver. 16. ISov, something important is
still in store, more endurable than that going to be said. iyi), emphatic: Jesus
of city or village which rejects the is conscious that connection with Him
message of the kingdom. This may will be a source not only of power, but
seem an exaggeration, the utterance of of trouble to the Twelve. iv y-itru not to :
passion rather than of sober judgment, wolves (irpbs Xvkovc, Chrys.). They were
and a dangerous thing to say to raw not sent for that purpose, which would
disciples and apprentice missionaries. be a mission to destruction, but on an
But the principle involved is plain the : errand of which that would be an inci-
greater the privilege rejected the greater dent, iv is used here as often, especially
the criminality. The utterance reveals in later Greek writeis, with a verb of
the high value Jesus set on the good motion to indicate a subsequent chronic
tidings He commissioned the Twelve to state, " the result of a love of concise-
preach.
Vv. 16-39. Prophetic picture 0/ future
ness " (Winer, § 50, 4, a). yiveaOc . .
Trepio-Ttpat. The serpent, the accepted
— .
apostolic tribulations. interpolation An emblem of wisdom (Gen. iii. i ; Ps. Iviii.

of our evangelist after his manner of 5) —
wary, sharp-sighted (Grotius) ; the
grouping login of kindred import. The dove of simplicity (Hos. vii. 11, "silly
greater part of the material is given in dove," avovs, Sept.). axcpaioi (a, Kcpdv- —
other connections in Mark, and especially w|i.i), unmixed with evil, purely good.
in Luke. No feeling of delicacy should The ideal resulting from the combina-
prevent even the preacher from taking tion is a prudent simplicity ; difficult to
this view, as it destroys all sense of the realise. The proverb seems to have
natural reality of the Galilean mission been current among the Jews. " God
to suppose that this passage formed part says with me the Israelites are simple
:
'
of Christ's instructions to the Twelve in as the dove, but against the heathen
connection therewith. Reading into the cunning as the serpent'" (Wunsche,
early event the thoughts and experiences Beitrdge). Ver. 17. — t&v dvOpwiruv :
of a later time was inevitable, but to get Weiss, regarding ver. 17 as the beginning
a true picture of the life of Jesus and His of an interpolation, takes tuv generi-
disciples, we must keep the two as cally = the whole race of men conceived
distinct as possible. There may be a of as on the whole hostile to the truths
— ;; ;
18. KOI em i^yefioi'as 8e Kai PaaiXcis d)(9i]aea6c ek'enet' cfiou, eis p Ch. xx.25.
jiapTupiot' auTois Kai T019 eOfeffiK. 19. oraK 0£ irapaoiouaii' ufxas, la. 2 Cor.
V / - A > \
irws ^ xt AaAT)crr]T€
\ • D«fl'
ooorjaeTai yap
,,-,,, ^
iv. II (same
jiY]
Jre-> ujxif ck €K£l^'r)

*^
jj.epip,>nr]a-T)T€ •
phrase).
-• '\\' 9
TTj wpa Ti AaAr)(r€T€^- 20. ou yap Ufi6i9 eoTc
txx« ixxv'' Mk.
01 \a\ourres, dWa (Deut. 12.
xiii.
TO n^€up.a ToC irarpos \i^^v to XaXout' kv iJp.ik'. 21. ' HapaSuaEi Se MicahvH.
dSeXefios d8eX<^6i' ''
eis Odj'aTOc, Kai iTaTT)p tcki'oi' •
Kai '
eirai'aaTri- s Ch. xxvi.
(TOWTai TeKt'a eirl yoi'ds, Kai ' daKaTuo-ouaiv auxoos. 22. Kat laeaGe if'a^Cor.
fiiaouêcoi uir6 TrdKrwc 8id t6 oco/jid jiou • 6 8e ' uirop.Eii'as * tts
t Ch.^ xxiv.
13. Rom.
xii. la. n Ch. xxiv. 13. Lk. xviii. 5. John xiii. i.
' ^B have irapaSwo-tv (Tisch., W,H.).

*If^BC have XaX-qoTjxe = what ye ought to speak. The fut. ind. (T. R.) = what
ye will speak. The former is to be preferred. DL omit the whole clause from
8o6Tjo-£Tai to XaXT]o-TiT€, an error of similar ending.
K(icr(tos in the fourth Gospel (xv. 19 hour. With equal emphasis trouble not :
xvii. 14). It seems more natural to find yourselves either as to manner or matter,
in it a reference to the Xvkoi of ver. 16. word or thought (Trcis r\ — So6i]a-cTai:
ti).
Beware of the class of men I have in thought, word, tone, gesture — every-
view. So Eras., Eisner, Fritzsche. thing that tends to impress— all will be
o-vv^Spia, the higher tribunals, selected given at the critical hour {Iv tKiivj] t^
.0 represent courts of justice of all grades, wpqi). In the former instance anxiety
to denote the serious nature of the was restricted to the day (Matt. vi. 34).
—
danger. o-uvay»yats. The synagogue Full, absolute inspiration promised for
is referred to here, not merely as a place the supreme moment. — ov yap vficis, etc.:
of worship, but as a juridical assembly not you but the divine Spirit the speaker.
exercising discipline and inflicting penal- ov, aXXtt, non tarn quam, interprets
ties (Grotius). Among these was scourg- Grotfus, followed by Pricaeus, Eisner,
ing (ua<rTiy«i<rovo"iv, vide Acts xxii. ig Fritzsche, etc. =
not so much you as
xxvi. II 2 Cor. xi. 24).
; —
Ver. 18. 'qycftci- as if it were an affair of division of
vas, provincial governors, including the labour, so much ours, so much, and
three degrees Propraetors, Proconsuls,
: more, God's. It is, however, all God's,
and Procurators. From the point of and yet all ours. It is a case of
view of the evangelist, who conceives the immanent action, ri XaXovv Iv v(j.iv,
whole discourse as connected with the not of a transcendent power coming in
Galilean mission confined to Jews, upon us to help our infirmity, eking
the reference can only be to Roman out our imperfect speech. Note the
governors in Palestine. But in Christ's Spirit is called the Spirit toO irarpos
mind they doubtless had a larger scope, ifAwv, echo of vi. 32. Some of the
and pointed to judicial tribulations in the greatest, most inspired utterances have
larger, Gentile world. —
eU (laprvpiov. been speeches made by men on trial for
The compensation for the incriminated religious convictions. A good con-
will be that, when they stand on their science, tranquillity of spirit, and a sense
defence, they will have an opportunity of the greatness of the issue involved,
of witnessing for the Master {ivtKtv make human speech at such times touch
€)Aov) and the Cause. Observe the com- the sublime. Theophy. distinguishes
bination Kai Zi in first clause of this the human and the divine in such utter-
verse, Kai before îrl r\yefi.6va%, 8J after ances thus ours to confess, God's to make
:
it. It introduces a further particular a wise apology (ri y.ly 6|xoXoyciv y\î-
under a double point of view, with Kai Tcpov, TO 8i tro(|>ws airoXoy€io-6ai 6cov).
so far as similar, with Si so far as different — Ver. 22. cU Tc'Xos, to the end (of the
(Baumlein, Schulgram., § 675, also Gr. tribulations) described (w. 21-22) to the ;
Partikeln, 188, g). A more formidable end, and not merely at the beginning
experience. (Theophy., Beza, Fritzsche, Weiss, etc.).
Vv. ig-22. |iT| (i.«pip.viôntjT«, etc. a : No easy thing to do, when such in-
second counsel against anxiety (Matt. humanities and barbarities arc going on,
vi. 25), this time not as to food and all natural and family affections out-
raiment, but as to speech at a critical raged. But it helps to know, as is here
—— — :
64 KATA MAT0AION
" '^°5, OOTOS awOiiacTOi. 23. orav 8e hiuKuariv u|xas iv tt] iroXei
in?he°°'''
sense of '^'^ a\Xt)l'.^
jauTJ), 4>*"Y^'''* *''
Similar Toi
TeXâTjTt Ttts ir<5\eis ' 'lapai]X, Iws S** ' tXflr] 6 utos too
Greek and iyQputrou. 24. OuK SiSdaxaXoK,
IffTi p,a6i)r}|$ fiiTcp xii' ouSe
authors.
1 cTtpav in t^B (W.H. iXXtjv in margin).
' BD omit the article. * t^BX omit mr.
indirectly intimated, that there will be demand a mental reference to the quality
an end, that religious animosities will of the work done. Why tarry at one
not last for ever. Even persecutors and place as if you were under obligation to
guillotineers get weary of their savage convert the whole population to the
work. On «U WX09 Beza remairks : kingdom ? The thing cannot be done.
declarat neque momentaneam neque per- The two views may be combined thus
petuam banc conditionem fore.— ovtos ye shall not have gone through the
(rw0i)O'CTai, he, emphatic, he and no towns of Israel evangelising them in
other, shall be saved, in the day of final even a superficial way, much less in a
award (James i. 12, "shall receive the thorough-going manner. Weiss takes
crown of life ") also, for the word is
; the word tcX. as referring not to mission
pregnant, shall be saved from moral ship- work but to flight = ye shall not have
wreck. How many characters go miser- used all the cities as places of refuge, i.e.,
ably down through cowardice and lack there will always be some place to flee
of moral fibre in the day of trial ! to. This is beneath the dignity of the
Ver. 23. oTov 8i the thought takes
: situation, especially in view of what
a new comforting turn, much needed follows. tmi IXflx) 6 wiJs t. 4. Here
to reconcile disciples to the grim again is the peculiar title Son of Man :
prospect. With courage and loyalty impersonal, but used presumably as a
effort for self-preservation is quite synonym for " I ". What does it mean
compatible. Therefore, when they per- in this connection ? And what is the
secute here flee there. iv r^ ir^Xct coming referred to ? The latter ques-
Tav-q], in this city, pointing to it, this tion can be best answered at a later
—
standing for one. t^cvycTc, flee, very un- stage. It has been suggested that the
heroic apparently, but the bravest title Son of Man is here used by Christ
soldier, especially an old campaigner, in opposition to the title Son of David.
will avail himself of cover when he can. The meaning of ver. 23 on that view is
this do not think it necessary to tarry
:
els tV iripav: the reading of fc«^B is

at all hazards in one place. Your work
to be preferred to aXXtjv of the T.R., the anywhere and everywhere must be very
idea being: flee not merely to another imperfect. Even success will mean
city numerically distinct, but to a city failure, for as soon as they have re-
presumably different in spirit (vide vi. 24 ceived the tidings of the kingdom they
and xi. 16), where you may hope to will attach wrong ideas to it, thinking of
receive better treatment. Thus the it as a national kingdom and of me as
flight, from being a mere measure of the " Son of David ". No thorough
self-preservation, is raised to the dignity work can be done till the Son of Man
of a policy of prudence in the interest of has come, i.e., till a universal Gospel for
the cause. Why
throw away life here humanity has begun to be preached
among a hostile people when you may do (Lutteroth). This is a fresh suggestion,
good work elsewhere ? A|XT)VYap: reason — not to be despised, on so obscure a sub-
for the advice solemnly given an im- ; ject. We
are only feeling our way as to
portant declaration, and a perplexing the meaning of some of Christ's sayings.
one for interpreters. ov \l^, have no Meantime, all that we can be sure of is
fear lest, ye will certainly not have that Christ points to some event not far
finished —
reXô-ijTt. In what sense ? off that will put a period to the apostolic
" gone over " (A.V.) in their evangelising mission.
tour, or done the work of evangelising Vv. 24, 25 point to another source of
thoroughly ? (ad fidci et evangelicae vir- consolation —
companionship with the
tutis perfectionem —
Hilary). The former Master in tribulation. A hard lot, but
is the more natural interpretation. And mine as well as yours you would not ;
yet the connection of thought seems to expect to be better ofl^ than the Master
— ; —
8ouXo$ iiirep rhv Kipiov afirou. 25. 'dpnerot' tw fjia9if)r{) "Jko Y<f»''>)Tai w vide Ch.
us 6 SiSacTKaXo; auTOu, Kal 6 SouXo; &s 6 Kupio; auTOu. ci to»' x i>'a after
' OlKoSco-TTOTTJI/ ' BctX^CpOuX CKtiXcaat',^ Tr6(T<j) fiSXXoi' TOO? OlKiaKOUS^ Similar
>»
aoTou; ^»j\»iOA'>
20.
•/
Mr| ouy ôpr]Vr\Tt auTOu; *
sC'^
ouoei'
/>
yap eori KCKaXup.-
\ phrases in
Ch. v. 29,
fi^coK, o ouK d-iroKaXu(t>9ii^(rcTai * Kal KpinrToc, o ou YKwaOrjo-eTai. ^Lk^'xvii. 2
27. 8 X^Y« fifAic ec T^ 'o-KOTia, eiirare ck t$ '(Jxuti' Kal o *€is roy ch. xx. i,
II.
z Lk. xii. 3. a Lk. i. 44. Acts xi. 22.
' B has oiKoSto-iroTTi (dat.). W.H. put this reading in the margin.
* cvcKaXco-av in ^ BCAT a/., adopted by most editors. J^ has the middle voice.
" B has the dative here also.
—
and Lord. Ver. 25. apKcrov, not as in Grotius, citing in proof the epithets
vi.34 a neuter adjective used as a noun, y6r^ra.9, impostores, applied to the apos-
but a predicate qualifying the clause iva tles and Christians by Celsus and Ulpian,
yev., etc., as noun to verb ia-ri under- and the words of Tacitus : convictos in
stood, iva yevtjrai instead of the infini- odio humani generis, and the general use
tive ; 6 SovXos instead of ry SovXi* de- of o9«oi as a synonym for Christians.
pendent like TM p.a9r)TQ on apKtrov, by olKiaKovs (again in ver. 36), those belong-
attraction of the nearer word y^vtjTai ing to a household or fiamily (from oIk£o,
{vide Winer, § 66,5). — olKoSc<rTrdTT|y (-tq, whence also the more common oIkcio;
B.) more intimate relation
points to a bearing a similar meaning).
between Jesus and the Twelve, that of a Vv, 26, 27. |ii| owv <(>opYj9^T« :
••
fear
head of a house to a family, implying not," and again " fear not " in ver. 28,
greater honour for the latter, and suggest- and yet again, 31, says Jesus, knowing
ing an added motive for patient endur- well what temptation there would be to
ance of the common lot. oiKoZtav6ri\% fear, oviv connects with w. 24, 25 fear ;
is a late form. Earlier writers Baid not the inevitable for all connected with
oiK(as 8€<rir<5TT]9, Lob., Phrjm., p. 373. me, as you are, take it calmly, yap sup-
— BecX^côvX an opprobrious epithet
: plies a reason for fearlessness arising out
exact form of the word and meaning of of their vocation. It is involved in the
the name have given more trouble to apostolic calling that those who exercise
commentators than it is all worth. Con- it should attract public attention. There-
sultMeyer ad loc. Weiss (Meyer) refore, fear not what cannot be avoided if
marks that the name of the Prince of the you would be of any use. Fear suits not
demons not yet sufficiently explained.
is an apostle any more than a soldier or a
A question of interest is did the enemies: sailor, who both take coolly the risks of
of Jesus call Him Beelzebul (or Beelze- their calling. — K€KaXvp.p.€vov, airoKa\v(|>-
bub), or did they merely reproach Him 6t^<r€Tai ; the two
tcpv-irTor, yvwo-Oiô-cTai :
with connection with Beelzebub ? Weiss, pairs ofwords embody a contrast be-
taking ver. 25 b as an explanatory gloss tween Master and disciples as to relative
of the evangelist, based on ix. 3, xii. 24, publicity. As movements develop they
adopts the latter view; De Wette and come more under the public eye.
Meyer the former. The reading of Co- Christ's teaching and conduct were not
dex B, oiKoSeenroTn, favours the other wholly covered and hidden. There was
alternative. The dative requires the enough publicity to ensure ample criti-
verb eireKaXeo-av to be taken in the sense cism and hostility. But, relatively, His
of to cast up to one. Assuming that ministry was obscure compared to that
the evangelist reports words of Jesus of the apostles in after years to which the
instead of giving a comment of his own, address looks forward. Therefore, more
they may quite well contain the informa- not less, tribulation to be looked for. The
tion that, among the contemptuous futures diroKaX. yvw<r. with the relative'
epithets applied to Jesus by His enemies, virtually express intention cf. Mk. iv. ;
was this name. It may have been a 22, where tva occurs the hidden is hidden;
spiteful pun upon the name, master in order to be revealed. That is the law
of the house. —
Tr<5<r<j» p.aXXov implies that of the case to which apostles must recon-
still worse names will be applied to the cile themselves. —
Ver. 27. <ncoTt^, ihc
Twelve. Dietis respondeteventus,temasku darkness of the initial stage the begin- ;
—— — —— :
66 KATA MATBAION
tS)V ^ iitlfldTdlV.
'
b Ch. ixiv. oils dKOUCTC, KK^puâTC tlTl 28. Kal fl^ '
4*0^1)67) J"6
xiii. 15. diro TwK diroKTCivorrtH' ^ to aup-a, tt)k 8e »|»uxt)V fi^ Sui/afA^t-wp
xvii. 31.
'
diroKTcIt'ai •
<})oPi]9T]Te ^ 8e ficiXXok' rbv Sufdp.ei'Oi' Kat v|'U)(t)v Kai
c with (in'o. ^
awfAa
y \
diTo\eo-at
f >
€y
r
yeefKr], 29. ouxt
>rC'd
ouo orpouoia
t\' >
daaaptoo
'
Lk. xii. 4.
d Lk. xii. 6,
7.
»-
iruAeiTai;
i« >>.><>>
koI £»» eg auTwv ou ircaeiTai
- >>.ê»
€iri tt)k yT*" **•'«" tou
' 9"' TT-aTpos
1 ; iv. op.wi' *
30 vfiSiV 8c Kai 01 Tpi'xcs Tt^s K€<|>a\TJs iroo-ai
Rev.^Jl!.9;'T|pi'0fA'>lH'e'»'ai cio-i. 31- H^^

ouv (jioP-rjOrJTe * •
iroXXwi' CTTpouOiwf 8ia-
1
So in DSI, adopted by W.H. ^BCLA al. hsve iô^ncrdt (Tisch.).
- ^CDAl have the Alexandrian form aTroKxevvovTwv.
* ô^€ia-Qt here in ^^BC against D.
* <|>opeio-e£ in t^BDL (Tisch., W.H al.).
nings of great epoch-making movements oflF, and the

devil whose agent he is. Ver. —
always obscure. ârl, the light of pub- 29 o-Tpov9(a, dim. for <rTpov96%, small
licit)', when causes begin to make a noise birds in general, sparrows in particu-
in the wide world. —
eU rh ovs a phrase : lar. —
ao-o-apCov, a brass coin, Latin as,
current among Greeks for confidential -^ of a Spaxp.yi =
about |d. The small-
communications. For such communica- nessofthe price makes it probable that
tions to disciples the Rabbis used the term sparrows are meant (Fritzsche). are We
apt to wonder that sparrows had a price
\jjp|^ to whisper. XaXT)Oev may be
at all. tv . . ov looks like a. Hebra-
.
understood = what
ye hear spoken into ism, but found also in Greek writers,
the ear.— S(op,dTwv, on the roofs not a ;
" cannot be called either a Graecism or a
likely platform from our western point Hebraism in every case the writer
;
of view, but the y?a<roofed houses of aims at greater emphasis than would
the East are in view. Swfxa in classics be conveyed by ovSc^s, which properly
means house in Sept. and N. T., the
; means the same thing, but had become
flat roof of a house in modern Greek, ;
weakened by usage" (Winer, § 26). iirX
terrace. Vide Kennedy, Sources of N. T. TT)v yrjv. Chrys. paraphrases sis iraY^Sa :
Greek, p. 121. —
KTjpvâTf, proclaim with (Hom. 34), whence Bengcl conjectured
loud voice, suitable to your commanding that the primitive reading was not ytjv
position, wide audience, and great theme. but irayTjv, the first syllable of a little
Vv. 28-31. New antidote to fear used word falling out. But Wetstcin
drawn from a greater fear, and from the and Fritzsche have pointed out that lirl
paternal providence of God. <|)oPi]6TjTt does not suit that reading. T'le idea is
that not a single sparrow dies from any
airo like the Hebrew Yf^ i^T, ^^^
cause on wing or perch, and falls dead
also one of several ways in which the to the earth S.vtv t. waTpis v. Origen —
Greeks connected this verb with its {(•. Cchiiin, i. 9) remarks: "nothing use-
object. —
TO o-w|Jia: that is all the persecu- ful among men comes into existence
tor as such can injure or destroy He without God " (oflcet). Christ expresses
not only cannot injure the soul, but the a more absolute faith in Providence
more he assails the physical side the " the meanest creature passes not out of
safer the spiritual. tov Svvanevoy Kal existence unobserved of your Father".
\j/. Kal or. Who is that ? God, say Ver. 30. vîav, emphatic position your :
m.ost commentators. Not so, I believe. hairs. Tp£x*s of little value all together, — :
Would Christ present God under this can be lost without detriment to life or
aspect in such close connection with the health. iracrai, all, every one without —
Father who cares even for the sparrows ? exception.—-Tjpi0p,irip^vai, counted. Men
What is to be greatly feared is not the count only valuable things, gold pieces,
final condemnation, but that which leads sheep, etc. Note the perfect participle.
to it —
temptation to forsake the cause of They have been counted once for all, and
God out of regard to self-interest or self- their number noted one hair cannot go ;
preservation. Shortly the counsel is: amissing unobserved. Ver. 31, ir. a, —
fear not the persecutor, but the tempter, 8ia4>cpcTc once more, as in vi. 26, a :
not the man who kills you for your fidel- comparison between men and birds as
ity, but the man who wants to buy you to value ye of more worth than many :
—
*»-37- EYArrEAION 167
4>^peT€ uiieis. 32. ria? GUI' ooris * ouoXoyirjo-ci iv caoi eu.irpoaOe*' galsoinLw
->/»/ .\/ ,»»,»» A ~
ofAoXoyqcru Kdyu ^y auTw cfiirpoffBeK tou irarpos
Tuiv ayQpdiTTbiv,
/
lii. 8(wi(h
and
-N»ij
TOO cf
-
oupacois.
'
•
33- oans
^>«h>'
ai'
w
apk-ricrTjTai fit einrpoCTyec
' n- p.ou
twv
»i/
dat.)-
h Ch. xxvi
dvOpwiTwc, dpâojxai auTov' Kdyw ^ eji-jrpoor9cK tou irarpos fou tou xi'i. 9.
€v ^ oupacois. 34- Mt| VQ\ii<rT\re oti ^\9of '

PaXeiK f.lp'f\vii]v cttI Tf]v i John xx
vTJi'- ooK Ti\9ov paXeic €ipi]»'T)i', dXXcl }i.d\aipav. 35. TJXOof 3. Kev.
8t)(a<rai aiôpuTroK Kara tou Trarpos auTOu, xat euyctTcpa Kara tt|s
fiTjrpos aurrjsj Ka'i vup.4)T]f Kara rr^s irevQepas aurrjs •

36. ical e;(9pol
tou dc6puirou 01 oiKittKol auToO. 37' O (îXwk uarepa ^ p.Y\r4pa

vTTep £jX€, ouK loTi p.ou a|i09 KOI 6 4*1'^^^ "101' T Ouyarepa uirep
' Tois before ovpavots in 6CZ. ' tcayw avrov in ^BDAZ.

' Tois before ovp. in BX (W.H. adopt the art. both in i and in 3).
sparrows ; one hair of your head as much cided negative. —

Ver. 34. p.i] vo}il<n\Te, do
worth to God as one sparrow. " It is a not imagine, as you are very likely to do
litotes to say that there is a great (c/. V. 17). —
T]\9ov âXeiv the use of the :
difference between many sparrows and infinitive to express aim is common in

a human being" (Holtz., H.C.). There Matt., but Christ has here in view result
is really no comparison between them. rather than purpose, which are not
It was by such simple comparisons that carefully distinguished in Scripture. For
Jesus insinuated His doctrine of the âXcIv Luke has Sovvai, possibly with a
absolute worth of man. feeling that the former word does not
Vv. 32, 33. Solemn reference to the suit eipTi]vr\v. It is used specially with re-
final yudgment. ouv points back to ference to |xaxaipav. The aorist points
ver. 27, containing injunction to make to a sudden single action. Christ came
open proclamation of the truth. — iras to bring peace on earth, but not in an
oo-Tis nominative absolute at the head
: immediate magical way peace at last ;
of the sentence. Iv lp.o\, kv oiptw — : through war (Weiss, Matt. Evang.).

observe these phrases after the verb in p-axo-ipa-v Luke
substitutes 8iap.Epio-|ji.<Sy.
:
ver. 32, compared with the use of the The connecting link may be that the
accusative p.t, ovirof in the following sword divides in two (Heb. iv. 12).
verse " confess in me," " deny me,"
: Grotius says that by the word there
" confess in him," " deny him ". Chry- should be understood " non bellum sed :
sostom's comment is we confess by the : dissidium ". Ver. 35. — Description of

grace of Christ, we deny destitute of the discord. —
Six<3i<''ai., to divide in two
grace. Origen (Cremer, Catenae, i. p, (Sixtt), to separate in feeling and in-

80) interprets the varying construction terest, here only in N.T. verifies the ;
as indicating that the profit of the faith- truth of Grotius' comment as to the
ful disciple lies in fellowship with Christ " sword ". —
avOpcoTTOV Kara tov "rrarpos
and the loss of the unfaithful in the lack auTov. In this and the following
of such fellowship. (opa SI, tl p.r\ t6 clauses it is the young that are set
ir\€oveicTT]|i,a tov Iv avroi ojioXoyovv- against the old. " In all great revolu-
Tos, T]8if) ovTcjs Iv XP'-""''^ SrjXovTai, tions of thought the change begins from
Ik tou, " Kayu iv aiiroi " 6fio\oYeiv • to the young" (Carr, Cambridge Gr. T.).
8i KttKOV TOU dpvovp.Ewov, Ik Toi p.Ti vvp-^^v, a young wife, here as opposed
0T;vT|<|)9ai. rfj apv-qirei -rh " iv lp.ol," f\ to irtvGepas, a daughter-in-law. Ver. 36. —
rh "ev avTOj ".) ExOpol the predicate standing first for
:
Vv. 34-39. The whole foregoing dis- emphasis ; enemies, not friends as one
course, by its announcements and con- would expect, the members of one's
solations, implies that dread experiences family (oiKiaKol, as in ver. 25). The
nre in store for the apostles of the faith. passage reproduces freely Micah vii. 6.
To the inexperienced the question might Ver. 37. Such a state of matters imposes
naturally suggest itself, why ? Can the the necessity of making a very painful
new religion not propagate itself quietly choice between relatives and truth.
and peaceably ? Jesus meets the ques- ({>iXwv this verb denotes natural affec-
:
tion of the surprised disciple with a de- tion as distinct from dya-irdw, which
—
i68 RATA MATGAION X. 38-42,
ifii, ooK ?oTi fiou aîos •

38. Kai 8s ou Xafi^dfci rhv oraupot'
adroG Kai dKoXouOci oiriao) p,ou, ouk coti fiou aîos- 39. 6 cupup
TTiK «j;oxV aoToo diroXâei auTi^f •
Kai 6 diroXâas ttjc »|»u)(t)»' auToG
IveKty cfxoO euptâei auTi^*'. 40. 'O 8e)(6p,€fos ujiSs €p.€ 8^j(€Tai •
xviii. 20. Kai 6 cii€ ScYoiicfos ScYerai rot' diroaTciXarrd 41. 6 Seyo-
kChXXV.35,
37,^2; p.ei'os
.,,,,
Trpo9r|TT)»' ' €is Ofop.a •iTpo<j>T)Tou
, flv
ixe.
jiktBok Trpo^îiTOu
,N, Xr^vj/cTOi •
Kai 6 SiKaioK cis ot'op.a Sikuiou p.iaOoi' SiKatou •
%*>\ik /«
Lk. xiii. 15. 8cx<5p.€i'09 Xii»|/eTai
Rom. xii. ~ « / , 1,
20. 42. Kai OS COC ' irOTlOTf) era TWl' pUKpOJI' TOUTW*' TTOTI^piOf «|»0)(pOU
15 (here fi(5voK CIS ofop,o fiaGrjToG, d/iY)i' Xtyu ifiiK, ou firj diroXcai] to^
only = ax ' ~ "
cold water). p.lffvO*' auTOU.
* OS or in BD 33.
points to love of an ethical kind. The who receive the missionaries, thereby
distinction corresponds to that between " opening the houses of the whole world
amare and diligere. Vide Trench, Syno- to them," Chrysos. —
Ver. 40. i\Lk S^x*'''*'^ •
nyms, and Cremer, s. v., dyairau. first the principle is laid down that to
|jlOti alios. Thf! Masfcr U p^r^mptnry ;
receive the messenger is to receive the
^hsolutely demand s prefergprr of Hip Master who sent him (Matt. xxv. 40), as
cause to all c l aims of earthly relatione. to receive the Master is to receive God.
—Ver. 38. (rravpov. There is here no — Ver. 41. Then in two distinct forms
necessary allusion to the death of Jesus the law is stated that to befriend the re-
Himself by crucifixion, though one presentative of Christ and God ensures
possessing such insight into the course the reward belonging to that representa-
of events, as this whole discourse indi- tive. —
CIS ovofia, having regard to the
cates, have known quite well
must fact that he is a prophet or righteous
when He
uttered the words what man. The prophet is the principal object
awaited Himself, the worst possible proof thought, naturally, in connection with
bable if not certain. The reference is to a mission to preach truth. But Christ
the custom of the condemned person knows (vii. 15) that there are false
carrying his own cross. Death by cruci- prophets as well as true therefore from ;
fixion, though not practised among the vocation He falls back on personal
Jews, would be familiar to them through character. Here as every^vhere we see
Roman custom. Vide Grotius for Greek how jealously He made the ethical in-
andRoman phrases, containing figura- terest " See," says Chrys.,
supreme.
This sentence
tive allusions to the cross. commenting on ver. 8, " how He cares
and the next will occur again in this for their morals, not less than for the
Gospel (Matt. xvi. 24, 25). Ver. 39. — miracles, showing that the miracles
cvpuv airoX^(rci, airoX^<ras.
. . . • • • without the morals arc nought " (Horn.
death ignominious,
cvpT)<rci: crucifixion, 32). So here He says in effect let the :
as a criminal — horrible
but horrible ; prophet be of no account unless he be
though it be it means salvation. This a just, good man. The fundamental
paradox is one of Christ's great, deep, yet matter is character, and the next best
ever true words. It turns on a double thing is sincere respect for it. To the
sense of the term ÎruxT as denoting now latter Christ promises the reward of the
the lower now the higher life. Every former. —
6 S^x'^P'tvo; SCxaiov jiiaBov . . .
wise man understands and acts on the 8. XT^vj/tToi: a strong, bold statement
maxim, " dying to live ". made to promote firiendly feeling towards
Vv. 40-42. The following sentences the moral heroes of the world in the
might have been spoken in connection hearts of ordinary people not the utter- ;
with the early Galilean mission, and are ance of a didactic theologian scientifi-
accordingly regarded by Weiss as the cally measuring his words. Yet there is
conclusion of the instructions then given. a great principle underlj'ing, essentially
Luke gives their gist (x. 16) at the close the same as that involved in St. Paul's
of the instructions to the seventy. After doctrine of justification by faith. The
uttering many awful, stern sayings, Jesus man who has goodness enough to
takes care to make the last cheering. reverence the ideal of goodness approxi-
He promises great rewards to those mately or perfectly realised in another,
1
XI. 1—3. EYATIEAION 169
XI. I. Kal iyiycro ore creXcaei' 6 'lr](yoos hiaTdaauv tois SwScko

fiafiifjTais aoTou, ' jxctcPt) cKcIdcK too SiS<i7K£ii' Kal KTjpuaaeik' ei/aCh. xii. 9;
- t\ J ^ XV. 20 (with
TaiS TT0\€<7ll' aUTOiV. tKiieey).
2. 'O AE '\(i)dvvr]s aKOuaas iv Tw **

Scafiwrripiw ra epya too b Acts v.21,
V
XpiOTOo,
-^
'I S'i~ fl"
irejiyas 000' twi' \iatii\Tv
>~^
aoroo, 3-
r'
enrei'
»-4t,-x
auTio, lo
23;xvi. 86.
' ^BCDAZ have Sia. Zvo is a harmonistic assimilation to Lk.
though not in himself, shall, in the tively isolated. By the time the events
moral order of the world, be counted as here related occarred, the reaction had
a good man. Ver. 42. —
The last word, fully set in, and the narrative shows how
and the most beautiful spoken with ; extensive it was, embracing within its
deep pathos as an aside about the ; sphere of influence the best in the land
disciples rather than to them, though represented by the Baptist the com- ;
heard by them. "Whosoever shall do mercial class represented by three cities

the smallest service, were it but to give named the professional class the " wise
; —
a drink to one of these little ones (fva and understanding " and the zealots in
;
Tuiv lAlKpWV TOVTWV, cf. Matt. XXV. 40) religion.

in the name
of a disciple, I declare Ver. I. 8tc IrcXeo'ci' Siarao-truv. The
solemnly even he shall without fail have participle here with a verb signifying to
his appropriate reward." \|fvxpov ex- — : cease as often with verbs signifying to
pressive word for water, indicating the begin, continue, persevere, etc., vide
quality valued by the thirsty literally a ; Goodwin, § 879. €ic£i0€v, from that place,
cup of the cool, suggesting by contrast the place where the mission was given to
the heat of the sun and the fierce thirst the Twelve. Where that was we do not
of the weary traveller. No small boon know probably in some place of retire-
;
that cup in Palestine " In this hot I ment (dans la retraite, Lutteroth).— ^<J
and dry land, where one can wander for XccriK avTwv: the pronoun does not refer
hours without coming on a brook or an to the disciples (paOTjrais) as Fritzsche
accessible cistern, you say thank you for ' ' thinks, but to the people of Galilee.
a drink of fresh water with very different While He sent out the Twelve to preach,
feelings than we do at home " (Furrer, He continued preaching Himself, only
Wanderungen durch das Heilige Land, avoiding the places they visited, " giving
p. 118). —
Fritzsche remarks on the room to them and time to do their work,
paucity of particles in w. 34-42 as indi- for, with Him present and healing, no
cating the emotional condition of the one would have cared to go near them,"
speaker. Chrysos., Horn. 36.
Chapter XI. Jesus Judged by and Vv. 2-6. Message from the Baptist
Judging His Contemporaries. We ^Lk. vii. 18-23). Ver. 2. 8e(rfiTT)pi<^
are not to suppose any close connection (from Scirp.<S(d, 8€o-p.os, a bond), in prison
in time between the events related in this in the fortress of Machaerus by the Dead
chapter and the Galilean mission. The Sea(Joseph., Antiq.,18,5, 2), a fact already
reverse is implied in the vague introduc- alluded to in iv. 12. By this time he has
tory statement, that when Jesus had been a prisoner a good while, long
completed His instructions to the Twelve enough to develop a prison mood.— Lkov-
He went away on a teaching and preach- o-as: not so close a prisoner but that
ing tour among the towns. The impor- friends and followers can get access to
tant thing is to realise that all that is re- him (cf. Matt. xxv. 36, 43). ri cpya tov —
lated here must have taken place after XpKTTov this the subject in which the
:
there had been time for the methods, Baptist is chiefly interested. What is Jesus
aims, spirit, and way of life of Jesus to doing ? But the evangelist does not
maniiest themselves, and so to become say the works oi Jesus, but o{ the Christ,
the subject of general remark. It was a i.e., of the man who was believed to be
matter of course that a man of such the Christ, the works which were sup-
depth, originality, unconventionality, posed to point Him out as the Christ.
energy and fearless independence would In what spirit reported, whether simply
sooner or latter provoke criticism of all as news, with sympathy,or\v:th jealousy,
shades from mild, honest doubt, to de-
;
—
not indicated. irep,\j/as the news set
:
cided reprobation. However popular at John on musing, and led to a message of

first, He must become at last compara- —
inquiry Sia t. fia6i]Tu>i' avrov, by his
— —— , —
170 KATA MATGAION XI.
cjobnvl. el 6 * €p)(op€i'os, fj tTcpov * TrpoffSoKwfitk'

; 4, Kal dtroKpifiels 6
X. 37; 'lT]aoo9 eiTTeK aoTOis, " nopeuOeVrcs dTrayYciXarc 'iwat'i'D, & dKouexe
d Lk. '• " i ^ o\ ' \ < • J 0\ '
* di'apXeTrouCTi, \ 1 ~
vii. 19; Ktti p\tTT€T€ •
5. TU(|)Xoi Kat* x'jjXoI TrcpnraTouCTi
•
Acts X. 24. Acirpoi KaOapiôrxai, Kai Kwtpoi aKooouat >'€Kpoi cvcipoi'Tai, Kai
7. Pet. iii.
12, 14 (all with accus.). e Cb. xx. 34. Mk. x. 51. Lk. xviii. 41 (:= to recover sit;ht).
' The texts show some unimportant variations in ref. to the xai in this and the
following clauses. In the best MSS. there is a Kai before vcicpoi.
disciples, possibly the same men who general tenor of this chapter which obvi-
brought the news. There would be con- ously aims at exhibiting the moral isola-
stant coming and going between Galilee tion of Jesus, above all the wide differ-
and Machaerus. The construction is ence between the two men, all make for
Hebraistic =
sent by the hand of. Ver. — it. Jesus, it had now become evident,
3. ilirev a-uTw, said to Jesus, by them, was a very different sort of Messiah from
of course. 1v cl the question a grave: what the Baptist had predicted and de-
one and emphatically expressed : Thou, siderated {vide remarks on chap. iii. 11-
art Thou
6 €pxo[x«vos ? Art Thou He 15). where were the axe and fan and
whom I spoke of as the One coming after the holy wind and fire of judgment ?
me when I was baptising in the Jordan Too much patience, tolerance, gentle-
(iii. 11) ? It is a question whether Jesus ness, sympathy, geniality, mild wisdom
be indeed the Christ. Lutteroth, basing in this Christ for his taste.
on the hypothesis that for popular Jewish Vv. 4-6. Answer of yesus. Ver. 4.
opinion the Christ and the coming One a-iraYy«iXaTc I. : go back and report to
(a prophet like Moses) were dififerent per- jfohn for his satisfaction. a ax. teal —
sons, interprets the question thus " Art : pXîrcTf, what you are hearing and see-
Thou, Jesus, whom I know to be the ing, not so much at the moment, though
Christ, also the coming Prophet, or must Luke gives it that turn (vii. 21), but
we expect another to fill that role ? " f[ habitually. They were not to tell their
{rcpov, not aWov, which would have master anything new, but just what they
been more appropriate on Lutteroth's had told him before. The one new ele-
view = a numerically distinct person. ment is that the facts are stated in terms
It. suggests a different kind of person. fitted to recall prophetic oracles (Isaiah
-irpoaSoKwficv may be present indicative
: XXXV. 5, Ixi. i), while, in part, a historic
(for future) as Beza and Fritzsche take it, recital of recent miracles (Matt, viii., ix.).
or present subjunctive deliberative = Probably the precise words of Jesus are
ought we to look ? (Meyer-Weiss, Holtz. not exactly reproduced, but the sense is
H.C.), the latter preferable. What was obvious. Tell John your story over again
the animus or psychological genesis of and remind him of those prophetic texts.
the question ? Doubt in John's own Let him study the two together and draw
mind, or doubt, bred of envy or jealousy, his own conclusion. It was a virtual in-
in the minds of his disciples, or not doubt vitation to John to revise his Messianic
on Baptist's part, but rather incipient idea, in hope he would discover that after
faith ? Alternative (2), universal with all love was the chief Messianic charism.
the fathers (except TertuUian, vide de — Ver. 5. avapXcirovo-iv used also in :
preescrip., 8, de baptis., 10) (i) common ;

classics to express recovery of sight.
among modern commentators ; (3) fav- Koxfiol, heie taken to mean deaf, though
oured by Keim, Weizsacker, and Holtz., in ix. 32, 33, it means dumb, showing that
H.C. "beginnende Disposition zum
: the prophecy, Isaiah xxxv. 5, is in the
Glauben an Jesu Messianitat ". The speaker's thoughts. "pttwxo^ — vague :
view of the fathers is based on a sense of word, might mean poor (De W.)
literal
decorum and implicit reliance on the or spiritual poor, or the whole people in
exact historical value of the statements its national misery (Weiss, Matt. Evan.),
in fourth Gospel No. (3), the budding ; best defined by such a text as ix. 36, and
faith hypothesis, is based on too scepti- such facts as that reported in ix. 10-13.
cal a view as to the historic value of even €iiayy«Xt£ovTai might be middle = the
:
the Synoptical accounts of John's early poor preach, and so taken by Euthy.
relations with Jesus No. (i) has every- ;
Zig. (also as an alternative by Theophy.),
thing in its favour. The effect of con- for " what can be poorer than fishing
finement on John's prophetic temper, the (aXuwTucrjs) ? " The poor in that case =
; — —; ;
EYArrEAION 171
irrwxoi cuaYYeXtJorroi •
6, koi |jiaK<ipi6^ tanv, 05 cAf^ u,y] 'orKai'Sa- f Heb. iv. a
\fl->>'"
ec
\i<t9tj t|Ji,oi. 7' TouTUi'
f <\\
oe
/
iropeuofjici'wi',
«f>
Tjpfaro
(1
o
~
Irjo-ous
(passive
also).
\ I
K^yiiv T019
- "
o)(\ois
\
TTcpi
>>, »
Iwaccou,
rf'>A-/\A
Ti ejrjAQeTe
3 \>»ip't]\i.ov S Ch.
tt|k
xiii.
€is 57 ; xxvi
A , A '\ o >\\ ' 31- Mk.vi.
oeao-aavai
ii
KaAajxot"
c
uiro
V , ,
a^cixou
i \ >
craAcuop.efOk' ; o. dWa ^
Ti 3. Lk. vii.
elr^XOeTe iScik; a»'6p*inroi' iv fiaXaKoIs ifiariois ' f\fi.î€afi€vov ; wîth €1-).
1800, 01 Ta p.aXaKd ' ôpourrcs cf TOis otKots twv âtriKioiv eiviv ^ 20 (Is
xlii. 3).
9 dXXa Ti c|iiX0eT€ iSeii'; Kpo^r]-n]v* ; val, Xeyoj ijfi.it', koi ire pi a- Lk.
Lk'vii.24.
vii.
, i Ch. xxiv.
(Torepov irpo4»r)TOu •
I o. oijT05 ydp ^ iari irepi oij yeypairTai, ' 'iSou, ' jn,' parail.
*"'
iyo) dirooTeXXw toc ayyeX^j' p,ou irpo irpoCTwiTou o-ou, 05 Kara- 27* '
j John rix.5.
Rom. xiii. 4. 1 Cor. xv. 49. Jas. ii. j.
1 av in BD (W.H.).
' ^BDZ omit ifjiaTiois, which has come in from Lk (vii 25).
* ^B omit SLcriv.
* i>^BZ have irpo(^T)Ti]v iStiv forming a 2nd question. So Tisch. and W.H.
' i<^BDZ omit yap, which has been introduced to clear the sense which it rather
the Twelve sent out

to preach the king- opinion of John lively and impres-
dom. That, too, was characteristic of sive to such an audience. They had
the movement, though not the character gone to see as well as hear and be bap-
istic intended, which is that the poor, the tised , curiosity plays a great part in
socially insignificant and neglected, are popular religious movements. KaXaîov. —
evangelised (passive, as in Heb. iv. 2). Plenty of reeds to be seen. " What a
— Ver. 6. p.aKapios (vide v. 3), possessed vast space of time lies between the days
of rare felicity. The word implies that of the Baptist and us have the I How
those who, on some ground or other, did times changed Yet the stream flows
I
not stumble over Jesus were very few. in the old bed. Still gently blows the
Even John not among theml On o-Kav- wind among the sighing reeds." Furrer, —
SaXC^b) vide ad. v. 29, ev tjjioC, in any- Wanderutigen, 185. Many commenta-
thing relating to my public ministry, as tors (Grot., Wet., Fritzsche, De W.) in-
appearing inconsistent with my Messianic sist on taking xaX. literally = did ye go,
vocation. etc., to see a reed, or the reeds on the
Vv. 7-15. yudgmeiit of Jesus concern- Jordan banks shaken by the wind ? This
ing the Baptist (Lk. vii. 24-30). Charac- is flat and prosaic. Manifestly the indi-
teristically magnanimous, while letting it vidualised reed is a figure of an incon-
be seen that He is aware of John's limits stant, weak man Just enough in John's
;
and defects. Ver. 7. rovTiov Zk irop- present attitude to suggest such a

evop,^V(dv while John's messengers were
: thought, though not to justify it. Ver. —
in the act of going, Jesus began at once, 8. aXXa assumes the negative answer
without any delay, to make a statement to the previous question and elegantly
which He deemed necessary to prevent in- connects with it the following = " No
jurious inferences from the message of well, then, did you, etc. "— ev |iaXaKOis, .'
the Baptist, or the construction He had neuter, ijiaTiois not necessar^' in preci- :
put on it as implying doubt regarding ous garments of any material, silk,

Himself.— Tois Sxôis the interrogation : woollen, linen; the fine garments sugges-
had taken place in presence of many. tive of refinement, luxury, effeminacy.
Jesus was always in a crowd, except I80V ol T. p.. (|>opo{ivTcs I80V points to a :
when He took special steps to escape. well-known truth, serving the same pur-
The spectators had watched with interest pose as 81] here those accustomed to;
what Jesus would say about the famous v/ear, ôp., frequentative, as distinct from
man. Therefore, more must be said a ; <()€povT€s, which would mean bearing
carefiil opinion expressed. ti iir{kQi-rt without reference to habit. oiKoig t. —
. .6cdo-a(rdai. it might be taken for : Pao-., in palaces which courtiers frequent.
granted that most of them had been there. Jesus knows their flexible, superfine ways
The catechetical method of stating His well how different from those of the
;
—a '
172 RATA MATGAION XI.
k Ch. zxlv. tTKevdtrei r^v 6%6r vou (\nrpoa6iy cou.' I T. *Afif|^ \ly(t> ifiiv, odn
--' '
vii. i6. * eyi'iyepTai kv '
ycKrrjTois yMva.\.v.viV ficiôif 'luiii'i'ou toC PaTrTiorou •
John vli. . 5.^ „ , . . p . , „ . , ,- . - .

52. o 06 |jLiKpoT€pos CK T^ paaiAcia TWK oupavtn p.et.û;' auTOu eoTii'
1 here and in
Lk. vii. 38. m Ch. Mk. It. 31. Lk. vH. 28; Ix. 48.
rudely clad and rudely mannered, un- form the part. —

JYi^ycprai, there
otic
compromising Baptist Ver. 9. A.\Xa 1 — hath not arisen passive with middle
;
t( \%.\ one more question, shorter, abrupt, sense, but the arising non sine numine,
needing to be supplemented by another " surrexit divinitus, quomodo existunt
(Weiss-Meyer) —why then, seriously, veri Prophctae," Eisner; cf. Mt. xxiv.
went ye out ? irpo^nJTTjv I8«iv ;— to see II, Lk. vii. 16, vide also Judges ii. 18,
a Prophet ? — vai, yea right at last a
I ; iii. 9. —
Iv Y**'»'TiT0is yvvokiKmv among =
prophet, indeed, with all that one expects mankind, a solemn way of expressing
in a prophet —
vigorous moral conviction, the idea. The meaning, however, is not
integrity, strength of will, fearless zeal that John is the greatest man that ever
for truth and righteousness ; utterly free lived. The comparison moves within
from the feebleness and time-serving of the sphere of Hebrew prophecy, and
those who bend like reeds to every practically means John the greatest of
:
breath of wind, or bow obsequiously be- all the prophets. A bold judgment not
fore greatness.— Ktti irepiao-oTcpov ir., easily accepted by the populace, v/ho
a prophet and more, something above the always think the dead greater than the
typical prophet (vide on v. 47). The living, Christ expresses Himself strongly
clause introduced by va(, as Xiytt vfiiv because He means to say something
shows, expresses Christ's own opinion, that might appear disparaging. But He
not the people's (Weiss). Ver. 10. — is in earnest in His high estimate, only
evTOf Y€7pairTai.
. . . The irtptcra^- it is not to be understood as asserting
Tcpov verified and explained by a pro- John's superiority in all respects, e.g.,
phetic citation. The oracle is taken in authorship. The point of view is
from Malachi iii., altered so as to capacity to render effective service to the
make the Messianic reference apparent Kingdom of God. —
i 8i p,iKpiSTEpos.
(low changed into <rov. By applying the Chrysostom took this as referring to
oracle to John, Jesus identifies him with Jesus, and, connecting Iv t. p. t. oip.
the messenger whom God was to send to with p,€C£uv, brought out the sense He :
prepare Messiah's way. This is his dis- who is the less in age and fame is greater
tinction, iripicro-oTfpov, as compared with than John in the Kingdom of Heaven.
other prophets. But, after all, this is an The opinion might be disregarded as an
external distinction, an accident, so to exegetical curiosity, had it not been
speak. Some prophet must be the fore- adopted by so many, not only among
runner, if Messiah is to come at all, the the ancients ^Hilar., Ambr., Theophy.,
last in the series who foretell His coming, Euthy.), but also among moderns (Eras.,
and John happens to be that one — Luth. Fritzsche).
, In the abstract it is
matter of good fortune rather than of a possible interpretation, and it expresses
merit. Something more is needed to a true idea, but not one Jesus was likely
justify the irepiaaoTepov, and make it a to utter then. No doubt John's in-
proper subject for eulogy. That is forth- quiry had raised the question of Christ's
coming in the sequel. standing, and might seem to call for
Vv. II -1 2. This
the further justifi-is comparison between questioner and ques-
cation of the desiderated. Ver.
irepio-o-. tioned. But Christ's main concern was
II. dp.T)v Xeyu vp.iv. First Christ ex- not to get the people to think highly of
presses His personal conviction in Himself, but to have high thoughts of
solemn terms. What follows refers to the kingdom. What He says, therefore,
John's intrinsic worth, not to his historic is that any one in the kingdom, though
position as the forerunner. The latter of comparatively little account, is greater
rests on the prophetic citation. Christ's than John. Even the least is for ;
aim now is to say that the Baptist's though p.iKpdTcpos, even with the article,
character is equal to his position : that does not necessarily mean p,i.KpdTaTo$
he is Jit to be the forerunner. For (so Bengel), it amounts to that. The
Christ, being the forerunner is no matter affirmative holds even in case of the
of luck. God will see that the right highest degree of inferiority. The im-
man occupies the position nay, none ; plication is that John was not in the
but the right man can successfully per- kingdom as a historical movement (a
; !
EYAFIEAION 173
12. diro 8e t5>v nv.epStv '\u(ivvou tou BaTTiOTOu eois apri, n SaaiXcia n here and
inLk.xvi.
°
> o «
"
. . / /
Tiitv QupavHv Ptdêxai, Kai ptaorai dpTrdôuaii' aunrji'. 13. TTdfTes i6imiddle
~ there).
c » f / o > » > \
yap 01, TTpo^TJTai icai o I'Oixos ews [uayyou irpoetîQTeuaak ^ *
14. xai o c/.Phil. il.
6 (opTray-
/ids).
' ^BCDZ have the augment at the beginning (cirpo^*.)- A has no augment.
simple matter of fact), and the point of were many defects, obvious, glaring, in
comparison is the dominant spirit. The the movement, as there always are.
moral sternness of John was his great- Jesus knew the^ well, but He was not
ness and also his weakness. It made in the mood just then to remark on
him doubt Jesus, kept him aloof from the them, but rather, taking a broad,
kingdom, and placed him below any one generous view, to point to the move-
who in the least degree understood ment as a whole as convincing proof of
Christ's gracious spirit, e.g., one of the John's moral force and high prophetic
Twelve called in x. 42 "these Uttle ones ". endowment. The two words Pia{|.,
Ver. 12. The statement just com- Piaor. signalise the vigour of the move-
mented on had to be made in the in- ment. The kingdom was being seized,
terests of truth and the Kingdom of God, captured by a storming party. The
but having made it Jesus reverts with verb might be middle voice, and is so
pleasure to a tone of eulogy. This verse taken by Beng., "sese vi quasi obtrudit,"
has created much diversity of opinion, true to fact, but the passive is demanded
which it would take long to recount. I by the noun following. The kingdom
find in it two thoughts one expressed, : is forcefully taken (^laius KparciTai,
the other implied, (i) There has been a Hesychius) by the Ptao-Tal. There is
powerful movement since John's time probably a tacit reference to the kind of
towards the Kingdom of God. (2) The people who were storming the kingdom,
movement derived its initial impetus from the point of view, not so much of
from John. The latter thought is Jesus, as of those who deemed themselves
latent in areh Bl rwr y\\i. ludv. The the rightful citizens of the kingdom.
movement dates from John he has the ;
" Publicans and sinners" (ix. 9-12), the
credit of starting it. This thought is ignorant (xi. 25). What a rabble
essential to the connection. It is the thought Scribes and Pharisees. Cause
ultimate justification of the tftpivaoTtpov of profound satisfaction to Jesus (ver. 25).
(ver. g). The apostle Paul adduced as Vv. 13-15. Conclusion of speech about
one argument for his apostleship, called John. Ver. 13. The thought here is
in question by Judaists,iMcc«s, which in hinted rather than fully expressed. It
bis view was not an accident but God- has been suggested that the sense would
given, and due to fitness for the work become clearer if w. 12 and 13 were
(2 Cor. ii. 14, Christ here
iii. 1-18). So made to change places (Maldonatus).
in effect proves John's fitness for the This inversion might be justified by
position of forerunner by the success of reference to Lk. xvi. 16, where the two
his ministry. He had actually made thoughts are given in the inverse order.
the kingdom come. That was the true Wendt (L. J., i. 75) on this and other
basis of his title to the honourable grounds arranges the verses 13, 14, 12.
appellation, " preparer of the way " But even as they stand the words can
without that it had been an empty title, be made to yield a fitting sense, har-
though based on any number of pro- monising with the general aim, the
phecies. That success proved fitness, eulogy of John. The surface idea is
adequate endowment with moral force, that the whole O. T., prophets of course,
and power to impress and move men. and even the law in its predictive aspects
This being seen to be Christ's meaning, (by symbolic rites and foreshadowing in-
there is no room for doubt as to the stitutions) pointed forward to a Kingdom
animus of the words Pid^cTai, Piaorrai. of God. The kingdom coming the —
They contain a favourable, benignant burden of O. T. revelation. But what
estimate of the movement going on, not then ? To what end make this observa-
an unfavourable, as, among others, Wei.ss tion ? To explain the impatience of the
thinks, taking the words to point to a storniers : their determination to have
premature attempt to bring in the king- at last by all means, and in some form,
dom by a false way as a political crea- what had so long been foretold ? (Weiss).
tion (Weiss-Meyer). Of course there No but to define by contrast John's
;
— —
174 KATA MATGAION XI.
ci OiXere S^âcrOai, aoxos ori*' 'H\ias 6 |i^X\w^' tp^tadai. 15. A

eyûv (Sra dKOuciv',^ aKOUETu. 16. Tm 8c op.oiuo'a) tt]»' y^*''^^
xauTT)*'; ojjioia ecrri iroiSapiois ^ iv dyopai? KadTjfi.et'ots,* Kai Trpoa-
(^wvouat Tois ^Taipois auxdiw, 1 7. Kal Xeyouaif,' Ho\i^<rafi€i' ujiit',
Kai ouK topîio-aorOc •

€0pT]>'i]aafjiek' ufAiK,* icai ouk cKOij/acrfie.
' BD omit aKoveiv, which has come in from Mk. and Lk. where the addition of
this word to the phrase is usual.
* -iraiSioi; in all uncials.
' Kaeiifitvois before «v in t^BCDL, etc., with rais before a-yopais in ^BZ.
* ^BDZ have a irpo«r<^wvovvTa . . . XeYov«riv, and for craipois BCDLAZ al.
have CTcpois. (Tisch., W'.II.).
' j^BDZ omit vfuv, which may have been added to assimilate with first clause.
position. Observe lus !• goes not with Vv. jfudgment of Jesus on

16-19.
the subject, but with the verb Prophets His contemporaries (Lk. vii.
religious
(and even law) till John prophesied. The 31-35). It is advisable not to assume as
suggestion is that he is not a mere con- a matter of course that these words were
tinuator of the prophetic line, one more spoken at the same time as those going
repeating the message the kingdom
: before. The discourse certainly appears
will come. His function is peculiar and continuous, and Luke gives this utter-
exceptional. What is it ? Ver. 14 ex- ance in the same connection as our
plains. He is the Elijah of Malachi, evangelist, from which we may infer
lierald of the Great Day, usherer in of that it stood so in the common source.
the kingdom, the man who says not But even there the connection may
merely " the kingdom will come," but have been topical rather than temporal ;
" the kingdom is here " says it, and

; placed beside what goes before, because
makes good the saying, bringing about a containing a reference to John, and
great movement of repentance. el 0«X«t€ — because the contents are of a critical
S«|aar9ai : the identification of John with nature. Ver. 16. rivi 6p.oi.ucrw the :
Elijah to be taken cum grano, not as a parable is introduced by a question, as if

prosaic statement of fact. Here, as the thought had just struck Him. ttiv
always, Christ idealises, seizes the Ycvcav ravTijv. The occasion on which
essential truth. John was all the Elijah the words following were spoken would
that would ever come, worthy to repre- make it clear who were referred to. Our
sent him in spirit, and performing the guide must be the words themselves.
function assigned to Elijah redivivus in The subjects of remark are not the
prophecy. Some of the Fathers dis- ^lao-Tal of ver. 12, nor the oxXoi to
tinguished two advents of Elijah, one in whom Jesus had been speaking. Neither
spirit in the Baptist, another literally at are they the whole generation of Jews
the second coming of Christ. Servile then living, including Jesus and John
exegesis of the letter. Sc'âo-Oai. has no (Eisner) or even the bulk of the Jewish
;
expressed object the object is the state-

: people, contemporaries of Jesus. It was
ment following. Lutteroth supplies not Christ's habit to make severe
" him " = the Baptist. In the itktrt animadversions on the " people of the
Weiss finds a tacit allusion to the im- land," who formed the large majority of
penitence of the people Ye are not : the population. He always spoke of
willing because ye know that Elijah's them with sympathy and pity (ix. 37,
coming means a summons to repentance. X. 6). ytvta might mean the whole body
— Ver. 15. A proverbial form of speech of men then living, but it might also
often used by Jesus after important mean a particular class of men marked
utterances, here for the first time in out by certain definite characteristics.
Matt. The truth demanding attentive It is so used in xii. 39, 41, 42, 45 xvi, ;
and intelligent ears (ears worth having ;

4. The class or " race " there spoken of
taking in the words and iheir import) is is in one case the Scribes and Pharisees,
that John is Elijah. It implies much and in the other the Pharisees and
that the kingdom is here and the king, Sadducees. From internal evidence the
and that the kingdom is moral not reference here also is mainly to the
political. Pharisees. It is a class who spoke of
— — — ;;
15— ig. EYArrEAION '75
1 8. *HX6£ yip 'l(«)(£t'rrjs |LiiiTe ifyQlotv }ir)Te trivdtv, Kal Xcyouai,

Aain6yioy e^^ci. 19. vjXQei' 6 016s toO di^Spwirou caQiuv Kal irivojv,
Kttl Xlyouaii', 'I80U, afOpcuTTOs ''

(j)dyos Kai ' oicottottjs, tcXwcuc p Lk.vi|. 34,
iîXos Kal d.|i,apTw\wc. Kai c8tKaiw0Y) x] ao^jta diri twc tekcoji' ^
^ ^B
have epywvi which Tisch. and W.H. adopt. Though supported by a great
array of MSS. (including CDL) tckvuv may be suspected of assimilation to the
reading in Lk.
Jesus as reported in ver, 19. Who can granted that Christ's animadversions
they have been but the men who asked : elicited by pronounced instances of
were
Why does He eat with publicans and —
the type. Ver. 18. The commentary on
sinners (ix. 11) ? These vile calumnies the parable showing that it was the
are what have come out of that feast, in reception given to John and Himself that
the same sanctimonious circle. Luke suggested it. utits iaB. jii^re -riv. eat- :
evidently understood the Pharisees and ing and drinkino;, the two parts of diet
lawyers (vo|iiK0i) to be the class referred not eating nor drinking = remarkably
to, guided probably by his own im- abstemious, ascetic, that his religious
pression as to the import of the passage habit fi.i]T€ not ovt«, to express not
{vide Lk. vii. 30). iraiSiois .
—. .
;
merely the fact, but the opinion about

dyopais Jesus likens the Pharisaic
: John. Vide notes on chap. v. 34. Sai- —
ycved to children in the market-place (tdviov ex«^ • '8 possessed, mad, with
playing at marriages and funerals, as He the madness of a gloomy austerity.
had doubtless often seen them in Naza- The Pharisee could wear gloomy airs in
reth, The play, as is apt to happen, has fasting (vi. 16), but that was acting. The
—
ended in a quarrel. -Trpoo-cj). rols ercpois Baptist was in earnest with his morose,
. . . There are two parties,
\iyovariv. severely abstinent life. Play for them,
the musicians and the rest who are ex- grim reality for him and they disliked it ;
pected to dance or mourn according to and shrank from it as something weird.

the tune, and they are at cross purposes, None but Pharisees would dare to say
the moods not agreeing ertpois, the : such a thing about a man like John.
best attested reading, may point to this They are always so sure, and so ready to
discrepancy in temper = a set differently judge. Ordinary people would respect
inclined. — t]vXir]o-a[ier : the flute in this the ascetic of the wilderness, though they
case used for merriment, not, as in ix.23, did not imitate him. Ver. 19. 6 vlbs t. —
to express grief. i9pj\vâ- a)iiv : we have d. obviously Jesus here refers to Him-
:
expressed griefby singing funeral dirges, self in third person where we might have
like the mourning women hired for the expected the first. Again the now famil-
purpose (vide ad ix. 23). tK(J\|/aa-9€ and — : iar title, defining itself as we go along bj'
ye have not beat your breasts in re- varied use, pointing Jesus out as an ex-
sponsive sorrow. This is the parable to ceptional person, while avoiding all con-
which Jesus adds a commentary. With- ventional terms to define the exceptional
out the aid of the latter the general element. —
ivdliDV KoX triviitv: the "Son
import is plain. The ysved animadverted of Man " is one who eats and drinks, i.e.,
on are like children, not in a good but non-ascetic and social, one of the marks
in a bad sense not child-like but childish.
: interpretative of the title = human, frater-
They play at religion with all their ; nal. —
ical Xiyovari, and they say what ? :
seeming earnestness in reality triflers. One is curious to know. Surely this

They are also fickle, fastidious, given to genial, friendly type of manhood will
peevish fault-finding, easily offended. please ISoi, lo
I —scandalised sancti-
!
These are recognisable features of the moniousness points its finger at Him
Pharisees. They were great zealots and and utters gross, outrageous calumnies.
precisians, yet not in earnest, rather ^dyos, olvoTrdTTjs, <|)iXos, an eater with
haters of earnestness, as seen in different emphasis = a glutton (a word of late
ways in John and Jesus. They were hard Greek, Lob., Phryn.,434), 3. wine-bibber
to please equally dissatisfied with John
: and, worse than either, for 4>iXos is used
and with Jesus satisfied with nothing
; in a sinister sense and implies that Jesus
but their own artificial formalism. was the comrade of the worst characters,
They were the only men in Israel of and like tliem in conduct. A malicious
whom these things could be said with nickname at first, it is now a name of
emphasis, and it may be taken for honour the sinner's lover. The Son of
:
—
176 KATA MATeAlON XI.
f Mk. xvi. afiTTis. 20. T<Jt« TipôTO ' ^feiSi^cif tAs ir<5Xeis, ef ats iytvovro
14 (with c - o ~ •
•ccue. of ai TrXciorai oui/dp.eis auTou,on 00 fi€T€v6r\crav. 21. " Ouai aoi,
I Lk. X. 13 Xopaî*', ouai aoi, PrjOaaiSdi', on ei ck Topu teal IiSon'i ev^corro
(long ago).
2 Cor. xii. ai
.5.,
Oufaficts ai
, ,
yck'Ofjick'ai
••-••\'*'ty
ck ofii*', ira\at &v ev ordKKu Kai
this time,"
* OTToSw ii.€Tev6r\aav. 22. "TrX^K Xeyw ifiiv, TiJpw koI IiSufi (IkcktcS-
t Lk. X. 13 Ttpot' eorai iv fnilpa Kpiaeus, ?J ilfii*'- 23. Kai atj, KaTrepcaoup,,
^).
"1^^ eojs ToG oupakou uvlxodeiaa,^ ews aSou icaTapij3aCT6ii<rr) ^* 5n €i ec
7; xxvL loSopois eyekOKTo' ai 8uf(ip.ci,$ at yev6^€vai iv aoi, Ip.eii'aK^ &v
(frequent in Lk.).
^ ^BCDL Syr. Cur. read y.r\ fws ovpavov vt|/tij9T|(rrj, which recent editors adopt.
Weiss thinks ithas no sense, as prj implies a negative answer, and gives as the true
reading rj £<i»s ovp. v»j/<i6iis.
* BD have Karaî]<rt] (W.H.).
» If^BCD have rytvTjeTjo-av (Tisch., W.H.).
•jittvn'in t^BC33 (W.H.).
Man takes these calumnies as a thing of ment is in reality a prophecy. Resch,

course and goes on His gracious way. indeed (Agrapha, p. 142), takes cSik. as
It is not necessary to reflect these char- the (erroneous) translation of the Hebrew
acteristics of Jesus and John back into prophetic future used in the Aramaic
the parable, and to identify them with original = now we are condemned, but
the piping and wailing children. Yet wait a while. The ical at the beginning
the parable is so constructed as to ex- of the clause is not = " but ". It states a
hibit them very clearly in their distinctive fact as much a matter of course as is the
peculiarities by representing the children condemnation of the unwise. Wisdom,
not merely employed in play and quarrel- condemned by the foolish, is always, of
ling over their games, which would have course, justified in the long run by her
sufficed as a picture of the religious Jews, works or by her children.
but as playing at marriages and funerals, Vv. 20-24. Reflections by jfesus on
the former symbolising the joy of the the reception given to Him by the towns
Jesus-circle, the latter the sadness of the of Galilee (Lk. x. 13-15). Ver. 20. totc,
Baptist-circle (vide my Parabolic Teach- then, cannot be pressed. Luke gives
ing of Christ, p. 420). icai l8iKaiw9i], — the following words in instructions to the
etc. This sentence wears a gnomic or Seventy. The real historical occasion is
proverbial aspect (" verba proverbium unknown. It may be a reminiscence
redolere videntur," Kuinoel, similarly, from the preaching tour in the syna-
RosenmuUer), and the aorist of ISik. may gogues of Galilee (Mt. iv, 23). The
be taken as an instance of the gnomic reflections were made after Jesus had
aorist, expressive of what is usual a law ; visited many towns and wrought many
in the moral sphere, as elsewhere the wonderful works (8vvd(X€i,s). ov (lert-
aorist is employed to express the usual v6r\<r<xv this the general fact
: no deep, ;
course in the natural sphere, e.g., in permanent change of mind and heart.
James i. 11. Weiss-Meyer strongly Christ appearing among them a nine
denies that there are any instances of days' wonder, then forgotten by the
such use of the aorist in the N. T. (On majority preoccupied with material inter-
this aorist vide Goodwin, Syntax, p. 53, ests. —
Ver. 21. Xopa^^v, BT]6o-a'iSdv the :
and Baumlein, § 523, where it is called the former not again mentioned in Gospels,
aorist of experience, " der Erfahrungs- the latter seldom {vide Mk. vi. 45, viii.
—
wahrheit ".) airi, in, in view of {vide 22 ;Lk. ix. 10), yet scenes of important
Buttmann's Gram., p. 232, on airo in evangelic incidents, probably connected
with the synagogue ministry in Galilee
N.T.).— ?pYwv : the reading of ^B, and (iv. 23). The Gospels are brief records
likely to be the true one just because of a ministry crowded with events.
T€Kvti>v is the reading in Luke. It is an These two towns may be named along
appeal to results, to fruit (vii. 20), to the with Capernaum because all three were
future. Historical in form, the state- in view where Christ stood when He
—
;
it/j— 25. EYAITEAION 177
}ievpi TTjs OTjuepok'. 24. ttXtji' Xvyo) uiiic, on yn loSoiiui/ aj'CicTO- v Ch. xxviii.
„ > , ( / J, / .. > J / 15 (same
T€pov carai ev i^fxepa Kpttrews, tj aoi. 25. Ek CKeifu tw Kaipw phrase).
airoKpiuets o lif]CT0U9 eiiree, EsofioAoYOUfxai aoi, iraTep, Kupie 3B;xv. 15;
rou oupaôu Kai rrjs YT5> °'''' direKpuiJ/as xaoTO diro ' aofuc Kai (in sense
of begin-
ning to speak). xLk^x. 21. Rom. ziy. II ; zv. 9. y Lk. z. 21 (Jewish). Mt. zziii. 34 (Christian).
[ Cor. i. 26 (Pagan).
^ ^BD have the simple «Kpv\)ras.

uttered the reproachful words, say on offensive in temper and language. No
the top of the hill above Capernaum : calumny, but simply invincible indiffer-
Bethsaida on the eastern shore 01 Jordan, ence. —
ews ciipavov, lus aSow proverbial :
just above where it falls into the lake expressions for the greatest exaltation
Chorazin on the western side on the road and deepest degradation. The reference
to Tyre from Capernaum (Furrer, Wan- in the latter phrase is not to the future
deritngen, p. 370). They may also have world, but to the judgment day of Israel
been prosperous business centres selected in which Capernaum would be involved.
to represent the commercial side of The prophetic eye of Jesus sees Caper-
Jewish national life. Hence the refer- naum in ruins as it afterwards saw the
ence to Tyre and Sidon, often the subject beautiful temple demolished (chap. xxiv.
of prophetic animadversion, yet not so 2)-
blameworthy in their impenitence as the Vv. 25-27. yesus worshipping (Lk.
cities which had seen Christ's works. X. 21, 22). usual to call this golden
It is
£v aaKKip Kai cnroS^: in black sackcloth, utterance a prayer, but it is at once
and with ashes on the head, or sitting prayer, praise, and self-communing in a
in ashes like Job (ii. 8). Ver. 22.— devout spirit. The occasion is unknown.
irXT)v contracted from irXôv = more-
: Matthew gives it in close connection
over, for the rest, to put the matter with the complaint against the cities
shortly not adversative here, though
; {iv cKcivb) Tb> Kaip^), but Luke sets it in
sometimes so used. —
Ver. 23. The closer connection (ev avxYJ tq &p({.)
still
diversity in the reading |jit) or tus, etc.,

if| with the return of the Seventy. Accord-
does not affect the sense. In the one ing to some modern critics, it had no
case the words addressed to Capernaum occasion at all in the life of our Lord,
contain a statement of fact by Jesus; in but is simply a composition of Luke's,
the other a reference to a feeling prevail- and borrowed from him by the author
ing in Capernaum in regard to the facts. of Matthew: a hymn in which the
The fact implied in either case is dis- Pauline mission to the heathen as the
tinction on some ground, probably be- victory of Christ over Satan's dominion
cause Capernaum more than all other in the world is celebrated, and given
places was favoured by Christ's presence in connection with the imaginary mis-
and activity. But there may, as some sion of the Seventy {vide Ptleiderer,
think (Grotius, Rosen., De Wette, etc.), Urchristenthum, p. 445). But Luke's
be a reference to trade prosperity. preface justifies the belief that he
" Florebat C. piscatu, mercatu, et quae had here, as throughout, a tradition
alia esse solent commoda ad mare sitar- oral or written to go on, and the
um urbium" (Grot.). The reference to probability is that it was taken both
Tyre and Sidon, trade centres, makes by him and by Matthew from a com-
this not an idle suggestion. And it is mon document. Wendt (L. J., pp. go,
not unimportant to keep this aspect in 91) gives it as an extract from the
mind, as Capernaum with the other two book of Logia, and supposes that
cities then become representatives of the it followed a report of the return of
trading spirit, and show us by sample the disciples (the Twelve) from their
how that spirit received the Gospel of the mission.
kingdom. Capernaum illustrated the com- Ver. 25. airoKpi9€is, answering,
mon characteristic most signally. Most not necessarily to anything said, but
"srosperous, most privileged spiritually, to some environment provocative of
—
and most unsympathetic, the population such thoughts. lôp.oXo'yovpai <roi ( = —
being taken as a whole. Worldliness
as unreceptive as counterfeit piety re- S niin
Ps. Ixxv. 2, etc.). In iii. 6
presented by Pharisaism, though not so this compound means to make full con-
12
— — — — — :
178 KATA MATOAION XI.
aura
t Lk.
ActSxiii.7.
Cor. i
I
X. ai.
19.
„>,
(TuvtTutv,
ouTws tyet'eTo
Ktti
,,o»l»
direKuXoij/a?
euooKia €p.TTpocr8eK ^
t\f
k-ijiriois.
ctoo. 27. flacTa

26. foi 6 Trarrjp, OTi
jjloi TrapeooPT]
C..A
i I Cor. ii.
, , . , > jc ^ d ' / , < , , V ,
10. rhil. UTTO TOO iraTpOS flOU • Kttl OUOeiS iinyU'LiVKil TOC UIOC, £1, fill
iii. 15. , ,»,
b Lk. X. 21. TTarrip •
ouOe TO*' iraTepa Tts eTriyit'waKei, et jxt] o uios, kui ^ €a»
Kom. ii. 20.
I Cor. iii. i. Heb. r. 13. c Eph. i. 5,9. Phil. ii. 13. d i Cor. xiii. la.
'
cvSoKia €7€V€T0 in ^B 33, makiiiL; evSoKia more emphatic.
fession (of sin). Here it = to make tranquillity is due likewise to insight

frank acknowledgment of a situation in into the law by which new Divine
a spirit partly of resignation, partly of movements find support among the
thanksgiving.— fKpv\|/as. The fact stated viJTTiot rather than among the croôi.. —
is referred to the causality of God, the Ver. 27. -TravTa, all things necessary
religious point of view but it happens ; for the realisation of the kingdom (Holtz.,
according to laws which can be ascer- H.C.). The n-avra need not be restricted
tained. — Tttvra ; the exact reference un- to the hiding and revealing functions
known, but the statement holds with (Weiss, Nosgen). Hiding, indeed, was
reference to Christ's whole teaching and no function of Christ's. He was always
healing ministry, and the revelation of and only a revealer. For the present
the kingdom they contained. <ro4>h>v — Jesus has only a few babes, but the
kqI (tvvctuv the reference here doubt- : future is His Christianity the coming
:
less is to the Rabbis and scribes, the religion. —

aorist, were given.
7rap£8(idT],
accepted custodians of the wisdom of We might have expected the future. It
Israel. Cf. tro(^6v in may be another instance of the aorist
Deut. iv. 6 applied to Israel. The ren- used for the Hebrew prophetic future
dering " wise and prudent " in A. V. is (vide ad ver. 19). In Mt. xxviii. 18
misleading " wise and understanding " ; cSoOi] again to express the same thought.
in R. V. is better. vtittiois (fr. vr\ and The reference probably
to the eternal is
firos, non-speaking) means those who purpose of God
the use of the ; on
were as ignorant of scribe-lore as babes aorist in N. T., vide note on this pas-
(cf. John vii. 49 and Heb. v. 13). Their sage in Camb. G. T. eiri-yivwo-Kci, —
ignorance was their salvation, as thereby thoroughly knows. tov vlhv irariip, . . .
they escaped the mental preoccupation Christ's comfort amid the widespread
with preconceived ideas on moral and unbelief and misunderstanding in re-
religious subjects, which made the scribes ference to Himself is that His Father
inaccessible to Christ's influence (vide my knows Him perfectly. No jone else does,
Parabolic Teaching, pp. 333, 334). Jesus not even John. utterly alone in He is
gives thanks with all His heart for the the world. Son here has a Godward
receptivity of the babes, not in the same reference, naturally arising out of the
sense or to the same extent for the non- situation. The Son of Man is called an
receptive attitude of the wise (with De evil liver. He lifts up His heart to
Wette and Bleek against Meyer and heaven and says God my Father knows :
Weiss). No distinction indeed is ex- me. His Son. The thought in the first
pressed, but it goes without saying, and clause is connected with this one thus
the next clause implies it. Ver, 26. vaC — the future is mine, and for the present
reaffirms with solemn emphasis what my comfort is in the Father's know-
might appear doubtful, viz., that Jesus ledge of me. oiiii tov iraT^pa ... 6
was content with the state of matters vlis a reflection naturally suggested
:
s (vide Klotz, Devar., i. 140). Cf. ver. g. by the foregoing statement. It is igno-
irariip nominative for vocative. oti,
; rance of the Father that creates mis-
because, introducing the reason for this conception of the Son. Conventional,
contentment. ovrws, as the actual facts — moral and religious ideals lead to mis-
stand, emphatic (" sic maxime non aliter," judgment of one who by all He says and
Fritzsche). cvSoKCa, a —
pleasure, an does is revealing God as He truly is and
occasion of pleasure hence a purpose, ; wills. The men who know
about least
a state of matters embodying the Divine God are those supposed to
most, know
Will, a Hellenistic word, as is also the and who have been most ready to judge
verb cv8oK^ (cf. i Cor. i. 21, where the Him, the "wise and understanding".
whole thought is similar). Christ re- Hence the additional reflection, Ko.t 
*KOTriw;'T€S Kal ire<j»opTta(JLei'oi, Kdyu) '*
di/aTrauacu ujids. 29. dpare here and
in Ch.
36; 3cxviii. 19. Mk. xiii. 32.
XJtiv. f vide Ch. iv. 19. g here and in John iv. 6. Rev. ii. 3 (with
the sense of weariness, c/. Is. xl. 31, oii xoirtao-ouai. Sir. li. a?, ixoniaaa). h i Cor. xvi. 18.
Philem. 20 (Sir. li. 27, the noun).
here asserts His importance as the re- There are unquestionably kindred
vealer of God, saying in effect " The : thoughts and corresponding phrases, as
wise despise me, but they cannot do even Kypke points out (" Syracides magna
without me. Through me alone can similitudine dicit "), and if Sirach had
they attain that knowledge of God been a recognised Hebrew prophet one
which they profess to desire above all could have imagined Matthew giving
things." This was there and then the the gist of this rhetorical passage, pre-
simple historic fact. Jesus was the one faced with an " as it is written ". It is
person in Israel who truly conceived not even inconceivable that a reader of
God. The use of PovXTjxai is noticeable : our Gospel at an early period noted on
not to whomsoever He reveals Him, but the margin phrases culled from Sirach as
to whomsoever He is pleased to reveal descriptive of the attitude of the one
Him. The emphasis seems to lie on true a-01^6^ towards men to show how
the inclination, whereas in Mt. i. 19 willing he was to communicate the know-
deXcov appears to express the wish, and ledge of the Father-God, and that his
côvXi^Bt] rather the deliberate purpose. notes found their way into the text.
Jesus meets the haughty contempt of But why doubt the genuineness of this
the "wise" with a dignified assertion logion ? It seems the natural conclusion
*hat it depends on his inclination whether of Christ's soliloquy expressing His
;
Aey are to know God or not. On the intense yearning for receptive scholars
distinction between povXo|xai and 6^X(i>, at a time wnen He was painfully con-
vide Cremer, Worterbuch, s. v. Pov- scious of the prevalent unreceptivityT
Kopiai. According to him the former re- "The words do not smell of the lamp.
presents the direction of the will, the They come straight Irom a saddene d
latter the will active (Affect, Trieb). yet t enderly altectionate, unembittered
Hence PovX. can always stand for OeX., ne art simple, pathetic, smcere.
; He
but not vice versd. may have known Sirach from boyhood,
Vv. 28-30. The gracious invitation. and echoes may have unconsciously
Full of O. T. reminiscences, remarks suggested themselves, and been used
Holtz., H.C., citing Isaiah xiv. 3 ; xxviii. with royal freedom quite compatibly with
12; Iv. 1-3; Jer. vi. 16; xxxi. 2, 25, perfect originality of thought and phrase.
and especially Sirach vi. 24, 25, 28, 29 ; The reference to wisdom inver. 19 makes
li. 23-27. De Wette had long before the supposition not gratuitous that Jesus
referred to the last-mentioned passage, may even have had the passage in Sirach
and Pfleiderer has recently (Urch., 513) consciously present to His mind, and
made it the basis of the assertion that that He used it, half as a quotation, half
this beautiful logion is a composition out as a personal manifesto. The passage
of Sirach by the evangelist. The passage is the end of a prayer of yesus, the Son
in Sirach is as follows lYYô-aTt irpo«
: of Sirach, in which that earlier Jesus,
p,^ CL-n-a^SevTOi, Kai a-uXiardtiTe Iv oiKtp personating wisdom, addresses his fellow-
vaiSeias. Sioti. tio-TspeiTe iv tovtois, men, inviting them to share the benefits
Kal al rj/TJXttl v\i.u>v Biy\tCi<Ti a4)68pa which a'oc|>ia has conferred on himself.
{jvoiâ TO 0-Top.a iiov, Kal eXaXiâa, Why should not Jesus of Nazareth close
KTi]crao"9e eavTOis avev dp-yvpiou. tok His prayer with a similar address in the
TpaxTlXov vp.b>v •UTToOeTC UTTo ^vyov, Kat name of wisdom to those who are most
eiriSeâcrSdj -q iraiSeiav •
4"'X'') ^\'-'^v likely to become her children those —
€7Yus eoTTiv eipeiv iSere Iv
axiTi^v • whose ear sorrow hath opened ? This
&(j>daXp.ois vp,b>v OTi o\i-yov CKOTriatra, view might meet Martineau's objection
Kal €vpov lp,avTo) iroXXrjv dvairavtriv.* to regarding this logion as authentic, that
* Of the above the R.V. gives the follow- for yourselves without money. Put your
ing translation: "Draw near unto me, ye neck under the yoke, and let your soul
unlearned, and lodge in the house of in- receive instruction. She is hard at hand to
struction. Say wherefore are ye lacking in find. Behold with your eyes how that 1
these things, and your souls are very thirsty? laboured but a little, and found for ujyself
I opened my mouth and spake. Get her much rest,''
— —
rSo KATA MAT0AION XI. 30.
iActsxv. 10. Toi' '

ûyoi' fioo e<^ ufias, nai fxaOere Slit cjiou, on irpdos ' €ip,i Kal
Ch. xii .43. TaiT€ii'o5 TTJ KapSia •
KUi tiipr](j€T€ ^ ivdirauaLv xais 4<u)(ais uûi'.
îx'
)
Rev
n
xiv. . y r I
'
k t '\j.'»tcTTtk'.
(Wis 30. o Y<*P LuY"' f*°" XP1'"'°5> tai TO (popriok' jaou cAa<ppok'
dom iv. 7).
k W. vi. vj. Rom. li. 4.
'
irpavs in fc^bCD (Tisch., W.H.).
it isnot compatible with the humility of 30. xPT1<^'^s». kindly to wear. Christ's
Jesus that He should so speak of Y\^\vn- doctrine fits a nd satisfies _Qur whole
seU {Sc-at 0/ Authority, p. 583). Why spiritu al —
natu re reason, h-Cait.. con-
should He not do as another Jesus had " the swee t reasonableness of science,
— —
done before Him speak in the name of Clmst ". 4*op'''^<»'< the burden of obliga-
:
wisdom, and appropriate her attributes ? tion. jXa<|>p6v in one respect Christ's :
Ver. 28. AcvTC vide ad iv. ig, again burden is the heaviest of all because His
:
authoritative but kindly. Koiriivrts ical —

naQralJiieM_is_th£Jiighest^ But just on
ir€(J>opTi<rfi€Voi, the fatigued and bur- that account it is light. Lofty, noble
dened. This is to be taken metaphorically. ideak msîre an d attract ; vuTgar' id gals
~
The kind of people Jesu8 expects to be- aire oppressive. _ CFrist's c ommandment
come "disciples indeed " are men who. fedirticult, but not like that of the Rabbis,
have sou,<^ht lonp. earnestly bqt in vamT grievous. (Vide With Open Face.)
,
for the summum honum, the knowledge of Chapter XII. Conflicts with the
God. \ There is no burden so heavy as Pharisees. This chapter delineates the
that of truth sought and not found growing alienation between Jesus and .
acnolars Ot the Tâhhis, like Saîl of the Pharisees and scribes. The note of
Tarsus, knew it wel l. In corning thence time {iv ikeLvii ra Kaip4>, ver. i) points
Jo Christ's school they^ would find res^" back to the situation in which the prayer
by passing from letter to spirit, from xi. 25-30 was uttered (vide ver. 25, where
torm to reality, from hearsay to cer - the same expression is used). All the
tainty, frorn traditions of the past to th ie incidents recorded reveal the captious
present voice of G od. Kayib, and /, em- —
mood of Israel's "saints and sages".
phatic, with side glance at the reputed They have now formed a thoroughly bad
" wise " who do not give rest (with opinion of Jesus and His company.
—
Meyer against Weiss). Ver. 29. ^vySv: They regard Him as immoral in life
current phrase to express the relation of (xi. 19) irreligious, capable even ol ;
a disciple to a master. The Rabbis blasphemy (assuming the divine pre-

spoke of the " yoke of the law ". Jesus rogative of forgiving sin, ix. 3) ; an
uses their phrases while drawing men ally of Satan even in His beneficence
away from their influence. )i,a.Qert air* (xii. 24). He can do nothing right.
not merely learn from my example
efxoi; : The smallest, most innocent action is
(Buttmann, Gram., p. 324: on, that is, an offence.
from the case of), but, more compre- .
Vv. 1-8. Plucking ears of com on the
hensivcly, get your learning from me : Sabbath (Mk. ii. 23-28 Lk. vi. 1-5). ;
take me as your Master in religion. The ,

Sabbath observance was one of the lead-
thing to be learned is not merely a oral m ing causes of conflict between Jesus and
Tesson, humility buFlthe, w.bQlfi__t£Uth , the guardians of religion and morality.
about God ajid righteousness. Bu t This is the first of several encounters
the mood of~M aster and schol ar must reported by the evangelist. According
correspo nd, rie" meek as they have be^ to Weiss he follows Mark, but with say-
come by sorrowful experience. Hence ings taken directly from the Apostolic
OTt irpaiSs • TJ) KttpSt^
. not that,. : Source.
but for I am, etc ! WEat connection Vv. I, 2. <rdppao-LV dative plural, as :
is there between ih'is spirit and know- if from o-dppaT-os, other cases (genitive,
ledge of God ? This a proud man :

singular and plural, dative, singular,
cannot know God. God knoweth the accusative, plural) are formed from sra.^-
proud afar off (Ps. cxxxviii. 6), and pttTOV (vide ver. 2). —
Sid. rwv <rTTopi\i.u>v
they know God afar off. God giveth might mean through fields adapted for
the grace of intimate knowledge of growing grain, but the context requires
—
Himself to t he lowly. gydTravg- iv rest. fields actually sown fields of corn. : ;
such as come s through fin ding the eTreivatrav for the form vide iv. 2. :
"tr ue God, oT th rough ' satTsiaclion ot_ This word supplies the motive for the
desire, ot the Hunger "onBe soul. Ver. action, which Mark leaves vague. —
— ;
XII. 1—5. EYArrEAIOlN
XII. I. 'EN EKeifW Tw Kaipw €iropeu0Y) 6 'lif)o-ous tois adppaai a here and
in parall.
8ia TWK ' tnropip.ui' • oi 8c |j,a0r]Tal aoToO i-neivaaay, Kal T^pâfTO b here and
in parall.
''tiWcii' ôTax"<iS Kal iaQUiv. 2. ol 8e <}>apiCTaroi iSot'Tes cltrov c here,
parall. and
auTw, "'l8ou, 01 p.a0T]Tai aoo irotouaii', o ouk eêcxTt iroicii' et' Mk. iv.28.
d Ch. xix. 4
"Ouk
;
(jaPPdro)." 3. 'O 8e eiTrer auTois, '*

dfeyKUxe rt eiroiTjae xxi. 16,42;
xxiv. 15 ni.
Aa|3i8, 0T6 iiveivaaiv auTos^ KOi 01 ficr' auToC ; 4. irws eio-fjXOef e Heb. ix. 2.
f Acts xxiv.
€is Toi' oIkoc tou 6cou, Kal ToOs aprous 'ttjs irpoSecreajs e4)aY£f,^ 6 (often in
Sept.).
ous ^ OUK eôv' TJf auTw •âyeii', ou8e tois fxer auTou, el p.Y) rolg g here and
in ver. 7.
tepeuai fioi'ois ; 5. "H ouk dt'eyrwre iy tw cop.*;), on Toi? aaPPaaii/
01 icpcis cf Tw i€p(j) 10 aappaToc EpTjX ouCTi, Kai • aj'aiTioi ciffi
^ The avTos (LI) conies from Mk. (ii. 25) ; it is omitted in ^BCDA al.
' €<j)a"yov in J«^B — probably the true reading.
* o in BD. The reading of T. R. (c<âYcv ovs) is from Mk.
»]pâvTO perhaps emphasis should be

:
that was may not unnaturally be in-
it
laid on word.
this No sooner had they ferred from I Sam. xxi. 6. Vide Light-
begun to pluck ears than fault was found. foot, ad /oc. —This was probably also the
Pharisees on the outlook for offences. current opinion. The same remark
So Carr, Camb. G. T.—Ver. 2. S ovk applies to the attendants of David.
i^tcTTiv IT. c. o-aPPdiTcp. The emphasis From the history one might gather that
here lies on the last word. To help one- David was really alone, and only pre-
Belf, when hungry, with the hand was tended to have companions. But if, as
humanely allowed in the Deuteronomic is probable, it was usually assumed that
law (Deut. xxiii. 25), only to use the he was accompanied, Jesus would be jus-
sicklewas forbidden as involving waste. tified in proceeding on that assumption,
But according to the scribes what was whatever the fact was {vide Schanz, ad
lawful on other days was unlawful on loc). —
Ver. 4. tlcTTjXOev, c<j>aYov, he
Sabbath, because plucking ears was entered, they ate. Mark has t(|>aY«v.
reaping. " Metcns Sabbato vel tantillum, Weiss explains the harsh change of sub-
reus est " (Lightfoot rendering a passage ject by combination of apostolic source
from the Talmud). Luke adds \|;ux'"''''«s> with Mark. The two verbs point to two
rubbing with the hands. He took the offences against the law entering a holy :
offence to be threshing. Microscopic place, eating holy bread. The sin of the
offence in either case, proving pritnd disciples was against a holy time. But
facie malice in the fault-finders. But the principle involved was the same =
honest objection is not inconceivable to ceremonial rules may be overruled by
one who remembers the interdict placed higher considerations. 8 ovik iôv rjv. —
by old Scottish piety on the use of the ovs in Mark and Luke agreeing with
razor on Sabbath, must be just We apTovs, and here also in T. R., but S
even to Pharisees. doubtless the true reading again pre- ;
Vv. Christ's defence.

3-8. It is two- senting a problem in comparative exegesis
fold, (i) He shields disciples by examples: (vide Weiss-Meyer). S ought to mean
David and the priests to both the fault- ; "which thing it was not lawful to do,"
finders would defer (vv. 3-5) (2) He ;
but it may be rendered " which kind of
indicates the principles involved in the bread,'' etc. —
el p-q, except; absolutely un-
examples (w. 6-8). The case of David lawful, except in case of priests. Ver. 5. —
was apposite because (a) it was a case of This reference to the priests naturally
eating, {b) it probably happened on leads on to the second instance taken
Sabbath, (c) it concerned not only David from their systematic breach of the
but, as in the present instance, /o//ow*rs ; technical Sabbath law in the discharge
therefore ol (ler' a-urov, ver. 3, carefully of sacerdotal duty. f\ ovk aviyvuTtt
added, {b) docs not form an element in have ye not read ? not of course the
the defence, but it helps to account for statement following, but directions on
the reference to David's conduct. In which such a construction could be put,
that view Jesus must have regarded the as in Numb, xxviii. g, concerning the
act of David as a Sabbatic incident, and burnt offering of two lambs. They had
— —
l82 RATA MATGATON XII.
h itrrif - 6. XcVU OC Ulllv, OTl TOO ItpOU iktltuv '

€QJiV iSc. '7, ft Se CYJ'U-
»!</« LU. K€iTe Tc €(7Ti>', EXcot' " 6eX(i» Kai ou Oucrtay, ouk xaTtSiKotraT*
o'
'
fij*
i
viii.
Lk.
J,
11.^
VI. 37. Tous dk-aiTious.
,
8-
'•
Kupios yap tart Kai
\9«
^tou (ra^^drou 6 uius too
Jas. V.6
(the pass. aft7p(ulT0U.
in ver. 37).
' (xciCov in t>^BD al. ^ci^mv (LA) is a misjudged attempt at correction.

' This is another grammatical correction (vide ix. 13), cXfos in i<^BCD33.
•*
Kai omitted in ^BCD, etc. It comes in from the parall.
read often enoogh, but had not under- there was something urgent goin'j on
stood. As Euthy. Zig. remarks, Jesus in connection with Christ's ministry,
reproaches them for their vain labour, as whereby He and His companions were
not understanding what they read (jxtj overtaken with extreme hunger, so that
i-Kiyivufj-Kovcriv & dvaYiyuaKovori). pe-
^T^Xovo-i, profane, on the Pharisaic view
— they were fain to eat unprepared food
(oKaTcpYoo-Tov criTov, Euthy. Zig. on
of the Sabbath law, as an absolute pro- ver. 7). — Ver. 7. The principle of human
hibition of work. Perhaps the Pharisees need stated in terms of a favourite pro-
themselves used this word as a technical phetic oracle (ix. 13). — cl 8^ tYvwKtixt
term, applicable even to permissible . . . ovK av KaTcSiKaaare : the form of
Sabbath labour. So Schanz after Schdtt- expression, a past indicative in protasis,
gen. with a past indicative with av in apodosis,
Vv. 6-8. The principles involved. The implies that the supposition is contrary
facts stated raise questions as to the to fact (Burton, N. T. Moods and Tenses,
reasons. The Pharisees were men of § 248). The Pharisees did not know
rules, not accustomed to go back on what the oracle meant hence on a pre- ;
principles. The passion for minutiae vious occasion Jesus bade them go and
killed reflection. The reasons have learn (ix. 13). If their pedantry blinded
been already hinted in the statement of them to distinctions of higher and lower
the cases ore eirtivaaev, ver. 3
: ev tu ; in institutions, or rather made them
Upw, ver. 5: hunger, the temple; human reckon the least the greatest command,
needs, higher claims. These are referred minutiae testing obedience, it still more
to in inverse order in w. 6-7. Ver. 6. — deadened their hearts to the claims of
Xe'Yu 8e vp.iv solemn affirmation, with
: mercy and humanity. Of course this
a certain tone in the voice. tov Upov idolatry went on from bad to worse.
îltôv. Though they might not have For the Jews of a later, templeless time,
thought of the matter before, the claim the law was greater than the temple
of the temple to overrule the Sabbath (Holtz., in H.C., quoting Weber).
law would be admitted by the Pharisees. avaiTiov9 doubly guiltless
: as David :
Therefore, Jesus could base on it an was through imperious hunger, as the

argument a fortiori. The Sabbath must priests were when subordinating Sabbath,
give way
to the temple and its higher to temple, requirements. Ver. 8. This —
interests, therefore to something higher weighty logio)i is best understood when
still. What was that something ? Christ taken along with that in Mark ii. 27 =
Himself, according to the almost unani- the Sabbath for man, not man for the
mous opinion of interpreters, ancient and Sabbath. The question is Does it :
modern whence doubtless the pei^btv of

; merely state a fact, or does it also con-
T. R. But Jesus might be thinking tain the rationale of the fact ? That
rather of the kitigdom than of the king; depends on the sense we give to the
a greater interest is involved here, that title Son of Man. As a technical name =
of the kingdom of God. Fritzsche takes Messiah, it simply asserts the authority
(teijov as = teaching men, and curing of Him who bears it to determine how
them of vice then going on. It may be the Sabbath is to be observed in the
asked How did the interest come in ?
: Kingdom of God. As a name of humility,
The disciples were following Jesus, but making no obtrusive exceptional claims,
what was He about ? What created like Son of David or Messiah, it suggests
the urgency ? Whence came it that the a reason for the lordship in sympathy
disciples needed to pluck ears of standing with the ethical principle embodied in
corn ? We
do not know. That is one the prophetic oracle. The title does not
of the many lacuna in the evangelic indeed mean mankind, or any man,
history. But it may be assumed that homo quivis, as Grotius and Kuinoel
— — — ;
9. Kal ' fJieTa|5cis cKctOek', TJXOek' eis ttj^ crui'aYWYî' auTwf. lo.jCh. xl. i.
Kal iSou, avGpwTTOS ^ ^rjpdi'

tî* ttjk^ X^^P* tj^wc • Kal eTnfjpoSri^CTai'kparail.and
> ' \' a Ei
r-> »£ - 'DO A , o .» „ John V. 3.
auTOi/, XcYOi'Teg, egecrTi tois orappacri Uepa-n-cueiv '•
; iva Kavt]-
yopriCTcoCTiv auTou. II. 'O 8e elirev auTots, "Tts eorai ^ i^ ufituK
afOpwiros, OS e'Cî Trpoparoi' ei*, Kal iav efAire'crj) touto tois o-aPPao-ic
^ t^BC omit T)v TT]v. The text of Mt. as in T. R. has been influenced by that in
Mk. (iii. i).
2 So in BC (W.H.), eepairtvaai in Jn^DL (Tisch.).

' corral is omitted in CLXI, and bracketed in W.H. ; it is found in ^BA al.
think. points to Jesus, but to Him not
It Luke states. But the cure was not
man (" der einzigartige,"
as an exceptional urgent for a day, could stand over
Weiss), but as the representative man, therefore a good
test case as between
maintaining solidarity with humanity, rival conceptions of Sabbath law. cTTTjptt- —
standing for the human interest, as the TTiorav. The Pharisees asked a question
Pharisees stood for the supposed divine, suggested by the case, as if eager to
the real divine interest being identical provoke Jesus and put Him to the proof.
with the human. The radical anti- Mark says they observed Him, waiting
thesis between Jesus and the Pharisees for Him to take the initiative. The
lay in their respective ideas of God. It former alternative suits the hypothesis
is interesting to find a glimpse of the of immediate temporal sequence. el —
true sense of this logion in Chrysostom : €|£(rTiv, etc. After \iyovTf.)s avrbv toSto tion without «L The €1 is in its place in
€lpT|Ke'vai (|)T]{riv. Hom. xxxix. — Kvpios, Mark (ver. 2), and the influence of his
not to the effect of abrogation but of in- text may be suspected (Weiss) as ex-
terpretation and restoration to true use. plaining the incorrectness in I\Iatthew.
The weekly rest is a beneficent institu- But el in direct questions is not un-
tion, God's holiday to weary men, and usual in N. T. (Mt. xix. 3; Lk. xiii.
the Kingdom of Heaven, whose royal law 23, xxii. 49), vide Winer, § 57, 2, and
is love, has no interest in its abolition. Meyer ad loc. In Mark's account
Vv. g-14. A Sabbath cure (Mk. iii. Christ, not the Pharisees, puts the ques-
1-6; Lk. vi. 6-11) not necessarily : tion.
happening immediately after. Matthew Vv. II, 12. Christ^s reply, by two
and Luke follow Mark's order, which is home-thrusting questions and an irre-
topical, not historical another instance ; sistible conclusion. tis . . • avOpwiros.
of collision as to Sabbath observance. One tempted here, as in vii. g, to put
is
Ver. g. koI pLeTaâs . . ovituv. The . emphasis on avOpu-iros who of you not :
avTwv seems to imply that our evangel- dead to the feelings of a man ? Such
ist takes the order as one of close tem- questions as this and that in Lk. xv. 4
poral sequence (Mark says simply " into go to the root of the matter. Humanity
a synagogue," iii. i). In that case the was what was lacking in the Pharisaic
atiToiv would refer to the fault-finding character. —irpoPaxov ev : one sheep
Pharisees of the previous narrative, answering to the one working hand,
piqued by Christ's defence and bent on whence perhaps Luke's y\ Seîa (vi. 6).
further mischief (vide Weiss-Meyer). lov £p.Treo"n. The case supposed might
The narrative comes in happily here as quite well happen hence in the protasis ;
illustrating the scope of the principle of I0.V with subjunctive, and in the apodosis
humanity laid dov/n in connection with the future (Burton, N. T. Moods and
the previous incident. Ver. 10. Kal — Tenses, § 250). A solitary sheep might
ISov, here, as in viii. 2, ix. 2, introducing fall into a ditch on a Sabbath; and that
in a lively manner the story. |T)pav, a — is what its owner would do if he were an
ordinary average human being, viz., lift
dry hand, possibly a familiar expression
in Hebrew pathology (De Wette) use- ; itout at once. What would the Pharisee
less, therefore a serious enough affliction do ? It is easy to see what he would be
for a working man (a mason, according tempted to do if the one sheep were his
to Hebrew Gospel, Jerome ad loc), own. But would he have allowed such
especially if it was the right hand, as action as a general rule ? One would
, a
184 KATA MAT0AION XII.
I Ch. zv. 14- CIS ^q9uvov, o\j\\. KpaT<)(rei auTO Kai evcpci ; I2. iroao) ouk Sia4>cpci
Lk. *!• S<3- , « , • Mf, - ,nn '\ - - "
m here aiid a»'9pwTTOs TTpopaxou ; woTC efccTTi TOis (rappaai KaXws Troieik.
in p«rall > \ » - > a / it-r- « - » 1 " ^ •
in same 1 Tore K^yti Ta> dkOpwiTO),

3. '
EKT£ti")f TT]i'
X'^P*^* <Tou. Kai
sense. Ch. ,^ m aTroKarecTTaor)
'a
^ ^ « « ^ c - xn \ «,« e «
xvii. u. egeTCiKC, Kat * oyiT]? ws rj aWrj. 14. Oi Ot
(torestore apieraioi " CTOfJiPouXiOK " eXaPov Kar' auTOu eêXOoi'Tes ' orrws auToi'
social
state). Heb. ziii. ig (to friends). n Ch. zzii. 15; zxrii. 1,7; zsviii. 13.
' ^BL have crov before ttjv xÎ'P*^-

- aiTiK. in ^Bl.AI al. D has airoK. as in T. R.
' ^liCDI place «5«^6ovt€S at the beginning of the sentence (Z with km before
€^<\9oVT€S).
infer so from the fact that Jesus argued conception of God (vide Holtz., H. C,
on such questions ex concesso. In that p. 91).
case the theory and practice of con- Vv. 13, 14. The issue : the hand
temporary Pharisees must have been cured, and Pharisaic ill-will deepened.
milder than in the Talmudic period, when Ver. 13. t6ti X^y*^- ^^ heals by a
the rule was if there be no danger,
: word: sine contactu sola voce, qtiod ne
leave the animal in the ditch till the speciem quidem violati Sabbati habere
morrow (vide Buxtorf, Syn. jud., c. xvi.). —
poterat (Grotius). •''EKTfiv<5v o-ov t. x*
Grotius suggests that later Jewish law Brief authoritative word, possessing both
was made stricter out of hatred to physical and moral power, conveying
Christians. —
Ver. 12. -iriSo-ci) ovv 8ta(j)epei, life to the withered member, and in-
etc. This is another of those simple yet spiring awe in spectators. Kai i|^T. Kai —
far-reaching utterances by which Christ aircKar. The double Kai signifies the
suggested rather than formulated His quick result (" celeritatem miraculi,"
doctrine of the infinite worth of man. Eisner). Grotius takes the second verb
By how much does a human being differ as a participle rendering he stretched :
from a sheep ? That is the question out his restored hand, assuming that not
which Christian civilisation has not even till restored could the hand be stretched
yet adequately answered. This illustra- out. The healing and the outstretching
tion from common life is not in Mark maybe conceived of as contemporaneous.
and Luke. Luke has something similar — vyiTis «« 'H oXXt] the evangelist adds :
in the Sabbath cure, reported in xiv. 1-6. this to dirtKar. to indicate the complete
Some critics think that Matthew com- ness. We
should have expected this
bines the two incidents, drawing from his addition rather from Luke, who ever
two sources, .Mark and the Logia. wore, — aims at making prominent the greatness
therefore, and so introducing here rather of the miracle, as well as its benevolence.
an independent sentence than a depen- — Ver. 14. l%i\96vrf% overawed for the :
dent clause expressive of result.— KaXiis moment, the Pharisaic witnesses of the
iroifiv in effect, to do good = tv voulv,
: miracle soon recovered themselves, and
i.e., in the present case to heal, dcpa- went out of the synagogue with hostile
TTcvEiv, though in Acts x. 33, i Cor. vii. intent.— oTifipovXiov eXaôv, consulted
37, the phrase seems to mean to do the together = trupPovXEveaOai. Kar* avrov, —
morally right, in which sense Meyer and against Him. Hitherto they had been
Weiss take it here also. Eisner, and content with finding fault now it is ;
after him Fritzsche, take it as = praclare come to plotting against His life —
agere, pointing to the ensuing miracle. tribute to His power.— oirus, etc. : this
By this brief prophetic utterance, Jesus clause indicates generally the object of
sweeps away legal pedantries and their plotting, viz., that it concerned
casuistries, and goes straight to the the life of the obnoxious one. They
heart of the matter. Beneficent action consulted not how to compass the
never unseasonable, of the essence of end, but simply agreed together that it
the Kingdom of God therefore as per- ; was an end to be steadily kept in
missible and incumbent on Sabbath as view. The murderous will has come to
on other days. Spoken out of the birth, the way will follow in due course.
depths of His religious consciousness, Such is the evil fruit of Sabbath contro-
and a direct corollary from His benignant
EYArrEAION IB5
6.tro\4am<Tiy. 15. 'O Se 'itjaous ycous dkexoipTjacf cK«i8eK •

•cai*'^^^'^^^
rJKoXouOrjaa*' auTw oxXoi ^ iroXXoi, ical iQepdireuaev auTOus TrdfTas •
'^''/^^j"h
16. Kal •eTreTi'jXY] tree auTOis« •^'a fA^ *4>'*''€po*' auToi' " Trotiâuaii' • ;;;'')• ^^
to 8id 'H<ratou toG 'irpo4>r|Tou, Xe'yoi'Tos, (^^thi""
17. oirus '^
irXr^pwflfj p'qSe*'
18. ''1800, 6 TraTs LLoo, of tipexiaa • 6 dvaTrriTos wou, eis of ^ p here and
« y > Mk.iii. 12
, \ I
"•
ed86Ki(](T6>' iq ' ^°''" '''o T't'cujJid p,ou eir auTot', Kai Kpio'ii' q with
'{'"XT H'""
/ e C* \ fs V
3CCUS. flS
Tots eOv'caii' OiitayyeKci' 19. ouk '
eptcrei, cube ' Kpauydcret •
ouoe here (W
dKouaei ns «»' tois irXareiais ttic qxuiî' aurou. 20. Ka\a|j,oi' x.6, 8.
.
trufT£Tpt|Ji|J.e»'oi'
, , ,t ^x"
ou KaTeagci, kui \n'Ot'
i'
TU<po|ji,ek'oc
'O'
ou apeaei •
»' John
ew? s
'^"'^ °"'>'
,\i
&v "cKpaXti CIS KiKOS TriH koktii'. 21. Kac ec* tw oi-ouaTi aurou xxii 23.
„ ,-
eXiriouai.
; , t Mk.
siv.
V. ^
Lk
;
eOinr) 3.
ix. 39.
o ver. 35. Ch. xHi. 52. John x 4
1
fc<^B omit oxXoi, which is inconsistent with iravxas. ' i^BCD have ivo.
• ^B have simply ov. * Most uncials omit ev, which is found in D it. vg.
Vv. 15-21. jfesiis retires; prophetic (v.-vii.), when

the voice of Jesus was
portraiture of His character. Verses 15 heard the street but on the
not in
and 16 are abridged from Mk. iii. 7-12, mountain top, remote from the crowd
which contains an account of an ex- below ver. 20 to the healing ministry
;
tensive healing ministry. The sequel of among the sick, physically bruised reeds,
the Sabbatic encounter is very vague. poor suffering creatures in whom the
The one fact outstanding and note- flame of life burnt low ; ver. 21 to such
worthy is the withdrawal of Jesus, con- significant incidents as that of the cen-
scious of having given deep offence, but turion of Capernaum (viii. 5-13). Broad
anxious to avoid tragic consequences interpretation here seems best. Some
for the present. It is to that fact mainly features, e.g., the reference to judgment,
that the evangelist attaches his fair ver. 20, second clause, are not to be
picture of Jesus, in prophetic language. pressed.
It is happily brought in here, where it The quotation is a very free repro-
gains by the contrast between the real duction from the Hebrew, with occasional
Jesus and Jesus as conceived by the side glances at the Sept. It has been sug-
Pharisees, a miscreant deserving to die. gested that the evangelist drew neither
It is not necessary to suppose that the from the Hebrew nor from the Sept., but
historical basis of the picture is to be from a Chaldee Targum in use in his
found exclusively in w. 15, 16, all the time (Lutteroth). It is certainly curious
more that the statement they contain is that he should have omitted Is. xlii. 4,
but a meagre reproduction of Mk. iii. " He shall not fail nor be discouraged,"
7-12, omitting some valuable material, etc., a most important additional feature
e.g., the demoniac cry: "Thou art the in the picture =
Messiah shall not only
Son of God ". The historic features not break the bruised reed, but He
answering to the prophetic outline in shall not be Himself a bruised reed, but
the evangelist's mind may be taken from shall bravely stand for truth and right
the whole story of Christ's public life as till they at length triumph. Admirable
hitherto told, from the baptism onwards. historic materials to illustrate that pro-
Luke gives his picture of Jesus at the phetic trait are ready to our hand in
beginning (iv. 16-30) as a frontispiece, Christ's encounters with the Pharisees
Matthew places his at the end of a con- (ix.1-17, xii. 1-13). Either Matthew has
siderable section of the story, at a followed a Targum, or been misled by
critical turning point in the history, and the similarity of Is. xlii. 3 and 4, or he
he means the reader to look back over means ver. 20 to bear a double reference,
the whole for verification. Thus for the and read He shall neither break nor he
:
evangelist ver. 18 may point back to a bruised reed, nor allow to be quenched
the baptism (iii. 13-17), when the voice either in others or in Himself the feeble
from heaven called Jesus God's beloved flame a strong, brave, buoyant, ever-
:
Son ; ver. 19 to the teaching on the hill victorious hero, helper of the weak. Him
— — —
t86 RATA MAT0AION XII.
22. Tore Trpoa'qwt'xST) ' auTw 8aifAoctôfA€i'Os to4<Xos Kat it«j<^6s
Kai eOepdireotrck' aoTot', wore toi' tu<J)X6»' Kat ^ KW(j>6v kui XaXcik' Kai
» Mk il. la. PX^TTciv'. 23. Kat 'cîoTan-o irdrrcs ol oxXoi Kai eXEYOK, " Mt^ti
s6. Acts oIjtos eoTit' 6 olos AaPiS ; 24. Oi Se <t>apiaaioi dKouoravTes €ittoc,
'* ' " OiJTos ouK eKâXXei to. Saijj.ot'ta, ei jxt) eV tw BeeXiêjSouX apxov'Ti.
w I Cor. i. _ c , It -,^y c> ! »• - » ^ » n ' . -
13; vii. ,(. TWk' OaifAOl'lUt'. 25. tlOuJS OC It)<70US ° TaS «»'OU(XT](T€lS auTwc
Rcv..xvii. eiTTCt' auTOis, " ndcra PaaiXeia * (xepiaOelaa Ka9' eauTfjs ''
cpTjfAouTai'
16;
16.
xviii. »«
Kat iraora ito\is
^\*''
otKia r\
a '
ficpio-Weiaa KaUfl's~
eaoTTjs, 01;
> a'
0TaWT)ff€Tat,
^ B Cur. Syr. Cop. have •n-poa~r\vtyKav with 8at|jiovtôp.cvov tv<|)\ov Kat kwôv.
Most MSS. as in T. R. W.II. adopt the reading of B, putting T. K. in the margin.
^ ^BD and some versions omit tv<})Xov Kat, also the Kat before \aX«tv.
* t^BD omit o It]o-ovs.
self a stranger to weakness. •npeTtaa — ceptionally remarkable in the cure a ;
(ver. i8), an Ionic form in use in Hellen- standing phrase (in Mark at least) for
istic Greek, here only in N. T., often the impression made on the people.
in Sept. = aip€op.ai. Hesychius under They never got to be familiar with
•r|p£Twra|jLT]v gives 'sequivalents-qYainura, Christ's wonderful works, so as to take
eTrt6vpT]<ra,Tq9c'Xi]o-a,i^pacrOT]v. — KpaviYa- them as matters of course. p.iiTi im- —
orei (ver. ig), late form for Kpd^co. Phry- plies a negative ansv/er they can :
nichus, p. 337, condemns, as illiterate,

'
hardly believe what the fact seems to
use of Kpavyatrfio? instead of KCKpayjAOS. suggest = can this possibly be, etc. ?
On the words ovSe Kp. Pricaeus remarks : Not much capacity for faith in the
" Sentio clamorem intelligi qui nota est average Israelite, yet honest-hearted
animi commoti et effervcscentis". He compared with the Pharisee. i vi6s —
cites examples from Seneca, Plutarch, AaptS the popular title for the Messiah.
:
Xenophon, etc. — aKO\;o-ei is late for \'er. 24. 01 Sc <}>apicraXot. They of

aKovo-6Tai. Verbs expressing organic course have a very ditlcrent opinion.
acts or states have middle forms in the In Mark these were men come down
future {vide Rutherford, Xf7c Plirynicliiis, from Jerusalem, to watch, not to lay hold
PP- 1381 376-412).— lus, ver. 20, followed of Jesus, Galilee not being under the
by subjunctive, with av, as in classics, in direct jurisdiction of the Sanhedrim
a clause introduced by eojs referring to a then (vide on Mark). OvTosovK^KâXXci, —
future contingency. tu 6v<5p.aTi, ver. — etc.: theory enunciated for second time,
21, dative after IX-Triovo-tv in Sept., Is. ; unless ix. 34 be an anticipation by the
xlii. 4, with Itti. This construction here evangelist, or a spurious reading. What
only in N. T. diversity of opinion Christ's friends, 1
Vv. 22-37. Demoniac healed and according to Mark, thought Him " beside
Pharisaic calumny repelled (Mk. iii. himself " —
mad, Messiah, in league with
22-30; Lk. xi. 14-23 cf. Mt. ix. Beelzebub Herod had yet another
1
32-34). The healing of a

blind and theory the marvellous healer was John
:
dumb demoniac has its place here not rcdivivus, and endowed with the powers
for its own sake, as a miracle, but of the other world. All this implies that
simply as the introduction to another the healing ministry was a great fact.
conflict between Jesus and the Pharisees. ovK ... el (IT) the negative way of :
It is a story of wicked calumny repelled. putting it stronger than the positive.

The transition from the fair picture of The Pharisees had to add «i p,Tj. They
the true Jesus to this hideous Pharisaic would gladly have« said " He does not ;
caricature is highly dramatic in its effect. cast out devils at all ". But the fact was
Vv. 22, 23. TuîXos Kat K<j)^6i, blind undeniable therefore they had to in-
;
as well as dumb. The demoniac in ix. 32 vent a theory to neutralise its signifi-
dumb only. But dumbness here also is cance. —
apxovTt, without article, might
the main feature hence in last clause; mean, as prince, therefore able to com-
K(i><f)bv only, and XaXeiv before pXc'iretv. municate such power. So Meyer, Weiss,
wcTTe with infinitive, expressing here not et at. But the article may be omitted
merely tendency but result. Ver. 23. — afterBeeX^côvX as after Poo-tXei's, or
ifîo'TavTO ; not implying anything exon account of the following genitive.
— ;
: — —
22 — 2& EYArrEAION 187
26. Kai 61 6 ZaTOi'ds tov ZaTavak cKpdXXei, c4>' eauxot' 6)j.epia0rj •

irws
out' o-Ta6i]ff€Tai iq paaiXeia aurou ; 27. Kat €i ey^ ^'' BeeXêPouX y Rom i>;
.
O '\\ ^ C ' . . N . ~ . / » O '\\ c V - 31-2 Cor.
cKpaWu Ta oaifjioi'ia, ot otoi ufxcjc ec tlvl eKpaAA.ouCTi ; oia touto x. 14. 1'hil.
auTOi ufxcdf eaovrai KpiTai. '^

20. 61 06 eyw ev ni'€u|xaTi 0eou ^ iXhess. ii.
a '> e - « o \ ' - <=. ~ i6(inall^
eKâXXco Ta SaijJLovia, apa uaaei' e(p ufjias t) pa(7i\cia tou 3eou. to reach)
'
i^BD have Kpirai fo-ovrai vfiojv.
* Most uncials have ryw after tv rivcvixaTL Osov, on which the emphasis ought to lie
So Schanz. Whether the Pharisees men from his (Satan's) power. — Ver 27.
believed this theory may be doubted. It To the previous convincing argument
was enough that it was plausible. To Jesus adds an argtimentum ad homincm,
reason with such men is vain. Yet Jesus based on the exorcism then practised
did reason for the benefit of disciples. among the Jews, with which it would
Vv. 25-30. The theory shown to appear the Pharisees found no fault. ol —
be absurd. —
Ver. 25. elSws ras «v9v- ulol v\k€)v, not of course Christ's disciples
|jii](rcis* Jesus not only heard their (so most of the Fathers), for the Pharisaic
words, but knew their thoughts, the prejudice against Him would extend to
malicious feelings which prompted their them, but men belonging to the same
words, and strove so to present the case school or religious type, like-minded.
as to convict them of bad faith and dis- By referring to their performances Jesus
—
honesty. irao-a âcriXeia, etc. state- : put the Pharisees in a dilemma. Either
ment of an axiom widely exemplified in they must condemn both forms of dis-
human affairs division fatal to stability
: possession or explain why they made a
in kingdoms and cities. aTaBi^crcTai — difference. What they would have said
ist future passive with an intransitive we do not know, but it is not difficult tc
sense, vide Winer, § 38, i. — Ver. 26 suggest reasons. The Jewish exorcists
.
applies the axiom to Satan. «i, intro- operated in conventional fashion by use
duces a simple particular supposition of herbs and magical formulae, and the
Without reference to its truth. i^t.tpLa^r\ : results were probably insignificant. The
the aorist has the force of a perfect. practice was sanctioned by custom, and
Satan casting out Satan means self- harmless. But in casting out devils, as
stultification ; i/5o/(7c<o, self-division rein all other things, Jesus was original,
sults. Against the argument it might be and His method was too effectual. His
objected : Kingdoms and cities do power, manifest to all, was His offence.
become divided against themselves, re- Kpirai. Jesus now makes the fellow-
gardless of consequences, why
fatal religionists of the Pharisees their judges.
not also Satan ? Why should not that On a future occasion He will make John
happen to Satan's kingdom which has the Baptist their judge (xxi. 23-27). Such
happened even to the Christian Church ? home-thrusts were very inconvenient.
Jesus seems to have credited Satan with Ver. 28. The alternative : if not by
more astuteness than is possessed by Satan then by the Spirit of God,
states, cities, and churches. Satan may with an inevitable inference as to the
be wicked. He says in effect, but he is worker and His work. Iv irveviiaTi 8eov.
not a fool. Then it has to be considered Luke has kv SaKrvXtfi 6. The former
that communities commit follies which seems more in keeping with the connec-
individuals avoid. Men war against tion of thought as defending the ethical
each other to their common undoing, character of Christ's work assailed by
who would be wiser in their own affairs. the Pharisees. If, indeed, the spirit of
One Satan might cast out another, but God were regarded from the charismatic
no Satan will cast out himself. And point of view, as the source of miraculous
that is the case put by Jesus. Some, gifts, the two expressions would be
e.g., De Wette and Fritzsche, take 6 synonymous. But there is reason to
Zaravas t. Z. ckPoLXXci as = one Satan believe that by the time our Gospel was
casting out another. But that is not written the Pauline conception of the
Christ's meaning. He so puts the case Holy Spirit's influence as chiefly ethical
as to make the absurdity evident. Ex and immanent, as distinct from that of
hypothesi He had a right to put it so the primitive apostolic church, in which
for the theory was that Satan directly it was charismatic and transcendent,
empowered and enabled Him to deliver bad gained currency (vide my St. Paul's
:
i88 KATA MAT0AION XII.
29. f| irws Sufarai tis eiaeXOeii' eis J^v oiKiaK toO loûpou Kai xa
aKcuT] auToG SiapTvciaai,^ cdv p.^ TrpwroM SrjoT) t6>' icrjûpoi' ; koi
TOTC Tr]v oiKiac auToG Siapirdaei.'' 30. 6 p,T) ttv pLer' cp.ou, Kar' ep.ot
' BCXI liave the simple apiroo-ai. Siapiraaai (^"^DLA al.) conforms either tc
Mk. or to the next clause.
' ^1)1 (Tisch.) have Siap-irao-i). BCL al. pi. have 8iapirao-ci, as inT.R. (W.II ).
Conception of Christianity, chap. xiii.). sane (Mk. v. 15). —Ver. 30. One begins
A trace of the new Pauline view may be at this point to have the feeling that
found in Mt. x. 20; " It is not ye that here, as elsewhere, our evangelist groups
speak, but the Spirit of your Father sayings of kindred character instead of
speaking in you ". The influence is exactly reproducing Christ's words as
within, and the product is not unintelli- spoken to the Pharisees. The connec-
gible utterance, like that of the speaker tion is obscure, and the interpretations
with tongues (i Cor. xii., xiv.), but wise, therefore conflicting. On first view
sincere apology for the faith. But why one would say that the adage seems
then did Luke not adopt this Pauline more appropriate in reference to luke-
phrase ? Because one of his main aims warm disciples or undecided hearers than
was to bring out the miraculousness of to the Pharisees, who made no pretence
Christ's healing works ; that they were of being on Christ's side. Some accord-
done by the very finger of God (Exod. ingly Bleek, after Elwcrt and
{e.g.,
viii. ig). —
t(j)0a(r€V. Fritzsche takes this UUmann) have so understood it. Others,
word strictly as signifying not merely including Grotius, Wetstein, De Wette,
the kingdom of God has come nigh you take the lyw of the adage to be Satan,
(fJY7iK€v, Lk. x. g), but has come : and render : he who, like myself, is not
nigh sooner than you expected. The with Satan is against him. Kypke, Ob-
more general sense, however, seems serv. Sac, says " Prima persona posita
:
most suitable, as it is the usual sense in est a servatore pro quacunque alia, pro-
the N. T. The point at issue was: do verbialiter, hoc sensu qui socius cujus- :
the events in question mean Satan's dam bella cum alio gerentis non est, is
kingdom come or God's kingdom come ? pro adversaria censeri solet. Cum igitur
It must be one or other make up your ; ego me re ipsa adversarium Satanae esse
minds which. Ver. zg. —
To help them ostenderim, nulla specie socius ejus potero
to decide Jesus throws out yet another vocari." This certainly brings the say-
parabolic line of thought. ^ I if all that — ing into line with the previous train of
thought, but if Jesus had meant to say
I have said does not convince you con-
sider this. The parable seems based on that He surely would have expressed
Is. xlix. 24, 25, and like all Christ's Himself diiTerently. The Fathers (Hilary,
parabolic utterances appeals to common Jerome, Chrys.) took the lyut to be Jesus
sense. The theme is, spoiling the and the 6 pT) tav to be Satan. So under-
spoiler, and the argument that the enter- stood, the adage contains a fourth con-
prise implies hostile purpose and success cluding argument against the notion of
in it superior power. The application a league between Jesus and Satan. Most
is the demoniac is a captive of Satan
: ;
modern interpreters refer the 6 p. w. to the
in seeking to cure him I show myself Pharisees. Schanz, however, under-
Satan's enemy ; in actually curing him stands the saying as referring to the
I show myself Satan's master. rot) — undecided among the people. The only
lo-xvpov the article is either generic,
: serious objection to this view is that it
or individualising after the manner of makes ihe saying irrelevant to the situa-
parabolic speech. Proverbs and parables tion. —
(rKopî(ei. late for the earlier
:
assume acquaintance with their charac- a-KeSdvwpi, vide Lob., Phryn., p. 218.
ters. — (TKeijTj, household furniture (Gen. As to the metaphor of gathering and
xxxi. 37) ; apirao-ai, seize (Judges xxi. scattering, its natural basis is not
21) —
Siapirdo-ei, make a clean sweep of apparent. But in all cases, when one
all that is the owner,
in the house, man scatters what another gathers their
bound hand and being utterly help-
foot, aims and interests are utterly diverse.
less. The use of this compound verb Satan is the arch-waster, Christ the
points to the thoroughness of the cures collector, Saviour.
wrought on demoniacs, as in the case of Vv. 31, 32. yesus changes His font
the demoniac of Gadara: quiet, clothed. from argument to solemn warning. Ver.
— —
;j9-32. EYArrEAION 189
XI. Aid toCto

coTi.
X^vw uiLiv,
Kal 6
riaara
u.i\
/\
aoi'divoiK
daapTia Kat
uer' cuou,
*
' crKoomX^fx.
' ar
pXaor4>Ti|xia d4>e9i]or€Tai TOig avdpoj-
- , n I
z Lk.
John
xi. 23.
xvi 32.
X. 11;
i
TTOi? •
lii 8€ Tou rii'euu.aTOs p\aa<{»T)uta ouk d.(J>e9r)o-eTai Tois d>'0pw- a Ch. xv. ig.
TTOi-s-
1
32. icai
x^»a«»
09 at' * eiTTYi
\' ' ...
XoyoK Kara tou uiou too ai'opwiTOu, ->a' Mk.iii.38;
vn. 22.
d4)€0i]a€Tai auTw •
05 8' Sk eiirr] KaT^, tou nK€u'|iaT09 tou 'Ayiou, 31 (evil
,,.A, 3i^
OUK a4>e6i[]acTai^ auTW, out€ €v toutu tw
» > ' " '-
aiwt'i
» » /w -
outc €v tw êWorri..
speaking
generally).
Ch. xxvi.
65. Mk. ii. 7; xiv. 64. John X. 33 (against God).
' {>^B omit Tois avOpuirois, which seem to be simply an echo of t. av. in the
previous clause.
" 05 cav in most uncials. D has os av, as in T. R.
* For OUK a(f>£9T|or6Tai found in most uncials B has ov |at{ aj^tdj], which W.H.
place in the margin.
31. 8itt tovto connects not merely with wise, and represent blasphemy against
preceding verse, but with the whole the Son of Man as the higher limit of
foregoing argument. Mark more im- the forgiveable. grave mistake, IA
pressively introduces the blasphemy- humbly think. Jesus was as liable to
logion with a solemn dfi,T)v Xtyco vjiiv. honest misunderstanding as other good
irdo-Q c.|xapT(a, etc. A broad preliminary men, in some respects more liable than
declaration of the pardonableness of any, because of theexceptional originality
human sin of all sorts, and especially of of His character and conduct. All new
sins of the tongue, worthy and charac- things are liable to be misunderstood
teristic of Jesus, and making what and decried, and the best for a while to
follows more impressive. i^ 8i t. FI. — be treated as the worst. Jesus knew this,
pXao*. oiic d(j)€6iior€Tai pointed, emphatic
: and allowed for it. Men might there-
exception. Evidently the Spirit here is fore honestly misunderstand Him, and
taken ethically. He represents the be in no danger of the sin against the
moral ideal, the absolutely good and Holy Ghost (e.g., Saul of Tarsus). On
holy. Blasphemy against the Spirit so the other hand, men might dishonestly
conceived, unpardonable that is our — calumniate any ordinary good man, and
Lord's deliberate judgment. —pXa<r4>r]fj,ia, be very near the unpardonable sin. It
injurious speech (from pXawTM and <j>t]|at)), is not the man that makes the difference,
in such a case will mean speaking of the but the source of the blasphemy. If the
holy One as if He were unholy, or, in source be ignorance, misconception, ill-
the abstract, calling good evil, not by informed prejudice, blasphemy against
misunderstanding but through antipathy the Son of Man will be equally pardon-
to the good. Ver. 32. —So serious a able with other sins. If the source be
statement needs to be carefully guarded malice, rooted dislike of the good, selfish
against misapprehension therefore Jesus ; preference of wrong, because of the ad-
adds an explanatory declaration. X6yov vantage it brings, to the right which the
Kara r. v. t. dvOpwirov. Jesus dis- good seek to establish, then the sin is
tinguishes between a word against the not against the man but against the
Son of Man and a word against the Holy cause, and the Divine Spirit who inspires
Ghost. The reference in the former is him, and though the agent be but a
to Himself, presumably, though Mark at humble, imperfect man, the sinner is
the corresponding place has " the sons perilously near the unpardonable point.
of men," and no special mention of a Jesus wished the Pharisees to understand
particular son of man. Christ gives the that, in His judgment, that was their
Pharisees to understand that the grava- position. —
ovTc, ovtc analyse the nega-
men of their offence is not that they have tion of pardon, conceived as affecting
spoken evil of Him. Jesus had no ex- both worlds, into its parts for sake of
ceptional sensitiveness as to personal emphasis (vide on V. 34-36). Dogmatic
offences. Nor did He mean to suggest inferences, based on the double negation,
that offences of the kind against Him to possible pardon after death, are pre-
were more serious or less easily pardon- carious. Lightfoot (Hor. Heb.) explains
able than such offences against other the double negation by reference to the
men, say, the prophets or the Baptist. Jewish legal doctrine that, in contrast
Many interpreters, indeed, think other- to Other sins, profaning the name of God
—
190 KATA MATGAION XII.
33. *H Troii'iaaTc to S^cSpor KaXof, Kat tok Kapirok auroG KaXo*', r\
ivon')(raT€ to 8î'8pof cra'iTp6v, tcai tov Kapnov auTOu aaTrpoi' €K yap

ToC KapiTOu TO SeVSpcv yiP'tuaKCTai. 34.. rcvnjiiaTa t)(t8i'wv, iris
b Lk. vi. 45. SuâaOc dyadct XaXeif, TToi'rjpol oktcs ; €k yap tou **
TT€picracuu,aTOS
Mk.
y.
viii.
2 Cor. TT]S
, , ^
Kapoias to OTOfxa XaXei.
, v»- c,nyvrt
35. o ayaGos as opuiros
,
ck tou dyaSou
c Ch. xiii. GtjaaupoO Tijs KapSias* 'tRPdiXXei Ta* dyaGd •
Kal 6 iroi'i]p69 dv8pw-
35 (in same iros 6K Tou iTonfjpou 6r]craopoo eK^ciXXci TTOciipd. 36. Xe'yw Se ujaik,
sense). „
d Lk. xvi. 7. OTL -nav pr\ii.a
„,« , , «>v\\'
apyov, o edc Aa\iiCTW(Tii' " B'ô
acDpwTrot,
01
d • ^
tnroowffouai
r
Acts xix.
40. I Pet. Tvepi auTou
V3~0\' '«/
Aoyoc ev T]p,epa
'
Kpiaeug.
' .«»>
37. ex yap Twi* Xoywi' <tou
8iKaia)0i]OT[i, Kal 6k tCjv Xoyojv' aotj KaToSiKaaOiiar]."
' Most uncials omit tt]s KopSias. It comes from Lk. (vi. 45).
^ BD
omitIII. Ttt, which, however, is found in ^CLAI and retained by W.H. on
the margin.
' For o eav XaXijo-wo-iv ^BC have o XaXrjaovo-iv, D XaXovciv.
could be expiated only by death, un- the Pharisees a viper-brood. Both con-
pardonable in this life. Blasphemy ceive them as niorally hopeless. The
against the Holy Ghost, says Jesus, in Baptist wonders that they should comi
conscious antithesis, pardonable neither to a baptism of repentance. Jesus thinks
here nor there " neque ante mortem,
: them far on the way to final impeni-
neque per mortem". tence. But the point He makes here is
Vv. 33-37. Kindred Loâ. With the that, being what they are, they cannot
word concerning blasphemy the self- but speak evil. The poison of their
defence of Jesus against Pharisaic nature must come out in their words.
calumny reached its culmination and — Ver. 35. 6 dyaO^s d. good in the :
probably (as in Mark's report) its close. sense of benignant, gracious, kindly, the
The sentences following seem to be extreme moral opposite of the malignant
accretions rather than an organic part of viper-nature. —
6T)cravpov in ver. 34 the :
the discourse. They substantially re- heart is conceived as a fountain, of

produce sayings found in Sermon on which speech is the overflow, here as a
Mount 16-20), there directed against
(vii. treasure whose stores of thought and
false prophets, here against false re- feeling the mouth freely distributes.
ligionists. Ver. 35 is found in Luke's cK^dXXci suggests speech characterised
version of the Sermon (vi, 45). They by energy, passion. There was no lack
might have been remarks made to the of emphasis in Pharisaic comments on
disciples about the Pharisees, as in Jesus. They hissed out their malevolent
xvi. 6, though in their present form words at Him, being not heartless but
direct address is implied {vide ver. 34). bad-hearted. But cf. texts referred to on
Their essential import is that the nature —
margin. Ver 36. irdv p. dpyov speech :
or heart of a man determines his speech being the outcome of the heart, no word
and action. Given the tree, the firuit is insignificant, not even that which is
follows. —
Ver. 33. ironio-aT* = eiTraTc dpydv, ineffectual (a, cpyov), insipid,
(Euthy. Zig.), judge, pronounce; call " idle ". It is an index of thoughtless-
both tree and fruit good, or evil they ; ness if not of malice. This verse con-
must both be of one kind, in fact and tains an important warning, whether
in thought (vide Kypke, ad loc). The spoken at this time or not. Ver. 37. ek —
reference of the adage has been ydp T. Xoytov (rov. Judgment by words
much discussed to the Pharisees or to
: here taught ; in Mt. xxv. 31-46
Christ ? Kypke replies to Christ if : judgment by the presence or absence of
you connect with what goes before, to kind deeds. No contradiction, for words
the Pharisees if with what follows. As are viewed as the index of a good or bad
an adage the saying admits of either heart: bad positively, like that of the
application. The Fathers favoured the Pharisees, who spoke wickedly bad ;
reference to Christ, whom Meyer follows. negatively, like that of the thoughtless,
— Ver. 34. revvi]|ioTa exiSvuv, vide iii. who speak senselessly. On the teaching
7. John and Jesus agree in thinking of this passage cf, James iii.
—
; :
33—41- EYArrEAlON igi
38. T6Te dTreKpi0T]aa»' ^ Tik-es twv ypafijjLaWwi' Kttl opicraiui'^
\iyovres, "AiSaaKaXe, 9eXo)X6i' diro aoG o-Tjfieioi' i8ei»'." 39. 'O Si

diToxpiOels eiTrei' auTOis, " fet'td iTOfY)pd Kai * jioixaXls (r1r)fX6lo^ « Ch. xvi. 4.
Mk. viii.
'
eTrt(^T|Tet •
teat JTrjiAeiof ou BoS/jocrat aurf), el fxtj to <nf)p.eioi/ 'iwm 38. J as.
iv. 4.
Tou irpo<|)T)TO0. 40. wCTirep yap rji' 'iwt'as £f T'p KOiXia toG ki'^tou? { vide ntCh
vs. 32.
Tpeis i^fie'pas ital rpeis futtras, outw? eorat 6 utos tou dvGpwTTOU ev
TT] KapSia TTjs yi^S rpeis i^fiepas Kal Tpcis I'uKTas. 41. "Ai/Spes
NifeoiTai dfacmjiTorrai iv rrj Kpiaei fierd ty]S y^''^^? TaurrjSj Kal
KaTaKpicouaif aiiTqif •
on p.eTci'O'qcrai' eis to Ki]puYp,a 'loii'd • Kal
' ^BCDLI insert avroi before Tives.
Vv. 38-45. A sign asked and re/used, what follows we should have said the ;
with relative discourse (Lk. xi. 16, preaching of repentance by Jonah to the
29-36). Both Matt.'s and Luke's re- Ninevites. So Lk. xi. 30 seems to
ports convey the impression that the take it. Jonah preached repentance to
demand for a sign, and the enunciation the men of Nineveh as the only way of
of the Satanic theory as to Christ's escape from judgment. Jesus points to
cures of demoniacs, were synchronous. that historic instance and says Beware : 1
If they were, the demand was impudent, Jonah was not the only prophetic
hypocritical, insulting. Think of the preacher of repentance but, as Nineveh;
men who could so speak of Christ's heal- is held up as a reproach to the persons
ing ministry wanting a sign that would addressed, to single him out was fitting.
satisfy them as to His Messianic claims! — Ver. 40 gives an entirely different
— Ver, 38. o"»)n.€iov what kind of a : turn to the reference. The verse cannot
sign ? They thought the cure of de- be challenged on critical grounds. If it
moniacs a sign from hell. Elsewhere is an interpolation, it must have become
we read of their asking a sign from an accepted part of the text before the
heaven (xvi. i). From what quarter was date of our earliest copies. If it be
the sign now asked to come from ? genuine, then Jesus points to His re-
Perhaps those who made the demand surrection as the appropriate sign for an
had no idea neither knew nor cared.
; unbelieving generation, saying in effect
Their question really meant : these signs you will continue to disbelieve in spite
won't do ; if you want us to believe in of all I can say or do, and at last you
you you must do something else than will put me to death. But I will rise
cast out devils. The apparent respect again, a sign for your confusion if not
and earnestness of the request are for your conversion. For opposite views
feigned " teacher, we desire from you
: on this interpretation of the sign of
(emphatic position) to see a sign ". It Jonah, vide Meyer ad loc. and Holtzmann
reminds one of the mock homage of the in H.C. —
Ver. 41. Application of the
soldiers at the Passion (xxvii. 27-31). reference in ver. 39, The men of
Ver. 39. yev£a, as in xi. 16, a moral class, Nineveh are cited in condemnation of
" quae in omni malitia et improbitate the Jewish contemporaries of Jesus. Cf.
vivit," Suicer, s. v. ycvcd. |i,oixaXls, un-
faithful to God as a wife to a husband,
— similar use of historic parallels in xi.
20-24. — irXetov Mcova, more than Jonah,
apt description of men professing godli- cf. ver. 6 refers either to Jesus per-
;
ness but ungodly in heart. eiriîjTei, — sonally as compared with Jonah, or to

hankers after, as in vi. 32 characteristic ;
His ministry as compared with Jonah's.
men that have no light within crave ex- In the latter case the meaning is there :
ternal evidence, which given would be of is far more in what is now going on
no service to them. Therefore ov : around you to shut you up to repentance
8o9t]o-«Tai it will not be given either by
: than in anything Jonah said to the men
Jesus or by any one else. He declines, of Nineveh (so Grotius). Ver. 42. —
knowing it to be vain. No sign will Pao-£Xi<ro-a vdrov is next pressed into
convince them; why give one? el fi-f), — the service of putting unbelievers to
etc. except the sign of Jonah the
: shame. The form âvCXicra-a was con-
prophet, which was no sign in their demned by Phryn., but Eisner cites in-
sense. What is referred to ? But for stances from Demosthenes and otliei
—— :; —
192 KATA MATOAION XII.
B I.k. xl. 31.

1800, ttXcio*' '\(t)ya <LS«. 42. * âaiXiaaa foTOu ^ycpOi'jaeTai iv Tf\
Acts viii.
17. Rev. KpiCTCi |i.£Ta Tiis Y«>'€tt9 Tttijrqs, Kttl KaraKptKci aoTTjw •
oxi f|\6£>' ^k
xviii. 7.
h Lk. xi. 31. TWK *"
irepciTU*' TTJs <iKoGaai tt)I' ao4iiaK ZoXojj.ut'Tos Kut iSoiJ,
Rum. X.
Y'H^
18. Hcb. TrXeiOf ZoXofiuJTOS wSc. 43. 'Otov Sc to dKcxOaproK TrfEUfxa tê'XOr]
vi. 1 6.
i Lk. xi. 24. AiTO TOO dfOpuTTOu, Si^pxtTai 81' '
di'u8p(i)>' TOTr(jj>', ^rjToui' di'dirauaii',
3 Pet. ii.
17. Jude Kal ou)( cupiCTKCi. 44. t6t€ X^yci, ETTiorpevj/w els Tok oiitok )XOu,^
la.
••I Cor. vii. oOcf ^|t|X6o»' •
ical ^X66f copiCTKCi ^ or)(oXdlôk'Ta, ''
acaapwficVoi' Kal
5 (to have
leisure) k Lk. xi. 3J ; sv. 8.
'
i^BDZ read €i« tov oikov |iov tirurrpt^nt. The reading in T. R. is assimilated
to Lk. (xi. 24).
good vvTiters. J. Alberti also (Observ. in Luke cvpto-Kov. The change firom
Philol.) cites an instance from Aiheiueus, participle to finite verb is expressive.
lib. xiii. 595 âo-iXiao-* eo-ci Ba^vXwvos.
: The failure to find a resting place was an
The reference is to the story in i Kings important fact, as on it depended the re-
X. and 2 Chron. ix. concerning the solve to return to the former abode.
Queen of Sheba visiting Solomon. iK Ver. 44. orxoXdJovTa a. Kai k. = un-
Tuv irepaTwv ttjs yrjs. Eisner quotes in tenanted and ready for a tenant, invit-
illustration the exhortation of Isocrates ing by its clean, ornamented condition.
not to grudge to go a long way to hear The epithets simply describe in lively
those who profess to teach anything pictorial manner the risk of repossession.
useful. —
irXetov Z., again a claim of But naturally commentators seek spiritual
superiority for the present over the great equivalents for them. Ornamented how ?
persons and things of the past. On the With grace, say some (Hilary, Chrys.,
apparent egotism of these comparisons, Godet), with sin, others (Orig., Jer.,
vid^ my Apologetics, p. 367 and re- ; Euthy., Weiss, etc.). The ornamenta-
member that Jesus claimed superiority tion must be to the taste of the tenant.
not merely for Himself and His work, And what is that ? Neither for sin nor
but even for the least in the Kingdom of for grace, but for sin counterfeiting
Heaven (xi. 11). grace a form of godliness without the
;
Vv. 43-45. A comparison. Cf. Lk. power sanctity which is but a mask fot
;
xi. 24-26. Formerly Jesus had likened iniquity. The house is decorated re-
the evil race of Pharisaic religionists to putedly for God's occupancy, really foi
children playing in the market-place (xi. the devil's.. — <r€<rap(i>fie'vov ; <rapovv is
16-19). Now He uses expelled demons condemned by Phryn. " when you hear ;
to depict their spiritual condition. The one say <rapaKrov bid him say irapa-
similitude moves in the region of popular K^piîrov ". —Ver. 45. eiTTa €T€pa irvev-
opinion, and gives a glimpse into the (xara, etc. This feature is introduced
superstitions of the time. gather We to make the picture answer to the moral
from it, first, that the effects of the arts condition of the Pharisees as conceived
of exorcists were temporary; and, second, by Jesus. The parable here passes out
the popular theory to explain the facts of the region of popular imagination and
the demon returned because he could natural probability into a region of
not find a comfortable home anywhere deeper psychological insight. Why
else. On this vide Lightfoot, Hor. Heb. should the demon want associates in
The parable was naturally suggested by occupancy of the house Why not .'
the cure of the demoniac (ver. 2t). rather nave it all to himself as before ?
Ver. 43. 8t' avvSpuv toituv: the haunts ovTus ecrrai, etc. Ethical application.
of demons, as popularly conceived, were The general truth implied is moral and :
places uninhabited by men, deserts and religious reform may be, has been,
graveyards. The demon in Toliit viii. 3 succeeded by deeper degeneracy. The
flies to the uppermost parts of Egypt question naturally suggests itself: what
and in Baruch iv. 35 a land desolated by is the historical range of the application ?
fire is to become tenanted by demons. It has been answered variously. From
Stt'pxsTaL ^T|Tovv the spirit keeps moving
: the lawgiving till the present time (Hil.,
on quest of a resting place
in like a ; Jer.) from the exile till now (Chrys.,
;
human being he feels ill at ease in the mo- Grotius, etc.) from the Baptist till now
;
notonous waste of sand.— ovK EupiaKii: (Weiss, etc.). Christ gives no hint of
—
-J 50- EYArrEAlON 193
'
KSKocriirniivov. 45. tcStc Tropeu'erai Kal " irapaXafiPdk'ei p.€0' lauToG 1 Lk. xi. as.
Cb. xxiti.
^Trrd CTcpa Trc6up.aTa "TTOk'TipoTepa eauToO, kuI elaeKQayja KaroiKei 29 (of
tombs).
«Kei •
Kal yiyerai to, ecrâra tou ayQpijjTtou ckciwou )(etpoca twi' ID Ch. xvii.
I.
TTpwTwt'. ouTus eo-Tai Kal TTJ yevea xauTT] ttj TrokT]pa. 46. "Eti Se^ n compar.
here and
auTou XaXoukTOS tois oxXots, l8ou, 1^ fîriTTip Kai ol d8e\<j>0L auroo in Lk. xi.
26.
etcmiKeicra*' £|w, "^TjroCt'Tes aoxw XaXTJcrai. 47. elTre Be tis auxw, o Ch. xxi.
46. Mk.
"'iSoUj 1^ fi^TTlP fou Kal ol dSeXcjjOt aoo cô) eoTT^Kaai, ^TjToOcTe's xii. 12.
Lk. V. 18.
jôi XaXT]CTat." ^ 48. 'O Se d7roKpi6els etire tw eiTron-i ' auxw, " Tis John V. 18
(with inf.
«(mv 1^ fJiilTTIP fAOU ; <til xices cialc ol d8«X4>ot p.ou ; 49. Kal = to en-
deavour).
/ktcikos tt)k X^^P** oiuToG * eirl xous |Ji.a9T]xds auxou eXirey, " l8ou, r]
\i-t\Tf\p )xou Kal ol dSeXtfjoi p,ou. 50. octxis y^P ^'' ironiCTT| x6 OeX-rjiJia
roo iraxpos p,oo xoo iv oupuKoIs, aoxos fAoo d8£X<()6s Kal d8eX4>T) Kal
jAiqTT]p eoTii'."
1
fc^B omit 8« (Tisch., W.H.).
'The whole of ver. 47 is wanting in ^BT. and is omitted by W.H. Tisch. puts
it within brackets. It is an explanatory j^Kjss.
' XeyovTi in ^BDZ.
*
t^DI omit avTov (Tisch.). BC retain it (VV'.il. within brackets).
what period was in His thoughts, unless be viewed in connection with the state-
,ve find one in the epithet p.oixaXls ment in Mk. iii. 21 that friends thought
(ver. 39), which recalls prophetic charges Jesus beside Himself. They wished to
of unfaithfulness to her Divine Husband rescue Him from Himself and from men
against Israel, and points to the exile as whose ill-will He had, imprudently,
the crisis at which she seriously re- they probably thought, provoked. Ver. —
pented of that sin. It is not at all likely 46. a8€X<j>ol, brothers in the
natural
that Christ's view was limited to the sense, sons of Mary by Joseph ? Pre-
period dating from John's ministry. sumably, but an unwelcome hypothesis
Moral laws need large spaces of time for to many on theological grounds.—
adequate exemplification. The most in- elo-TiiK€icrav, pluperfect, but with sense
structive exemplification of the degene- of imperfect (Fritzsche). They had
racy described is supplied by the period been standing by while Jesus was speak-
from Ezra till Christ's time. With Ezra ing. —
«|w, on the outskirts of the crowd,
ended material idolatry. But from that or outside the house into which Jesus
period dates the reign of legalism, which entered (Mk. iii. 19). —
Ver. 47 (wanting
issued in Rabbinism, a more subtle and what implied in ver.
in J«^BL) states is
pernicious idolatry of the letter, the
more deadly that it wore the fair aspect 48 (tu Xeyovri), that some one reported
of zeal for God and righteousness. to Jesus the presence of His relatives.
Vv. 46-50. The relatives of jfesiis Ver. 48. Tis iarriv t| (itixTjp jaov. One
(Mk. iii. 31-35 Lk. viii. 19-21).
;
might have expected Jesus, out of deli-
Matthew and Mark place this incident cacy, to have spoken only of His
in connection with the discourse occa- brethren, leaving the bearing of the
sioned by Pharisaic calumny. Luke question on His mother to be inferred.
gives it in a quite different connection. But the mention of her gave increased
The position assigned it by Matthew emphasis to the truth proclaimed. The
and Mark is at least fitting, and through question repels a well-meant but ignorant
it one can understand the motive.
Not interference of natural affection with the
vanity a desire to make a parade of
:
sovereign claims of duty. It reveals a
their influence over their famous relative highly strung spirit easily to be mistaken
on the part of mother and brethren for a morbid enthusiasm. Ver. 49. —
(Chrys., Theophy., etc.), but solicitude EKTtivas X. x- ^n eloquent gesture,
•
on His account and a desire to extricate making the words following, for those
Him from trouble. This incident should present, superfluous. tSov, etc.— There
13
— —
194 KATA MATGAION XIII.
• Ch. xxvii. XIII. I. 'en 8e ^

rf] 'Hpepa ^kcikt) ^leXduf 6 'iTjaous Airft * xris
iv. I ; vi. oiKia9 ^Ka0i)TO irapa. r})!' OdXaaorai' • 2. ical ' avvr]y^Qr](jav Trpos auTot'
(with ;rp6? 0)(\oi TToXXoi, WOTC auTOW €IS TO ' irXoiOC CfAJBcil'Ta KaSfjffOat •
Kal
'
t^BI omit Sc, which the ancient revisers seem to have inserted regularly as a
transitional particle.
- ^Z have ck (Tisch.). B has neither ck nor airo (W.II. omit airo and have ck in
margin).
't^BCLZZomii to.
are idealists, promoters of pet schemes, spoke all the seven parables grouped
and religious devotees whom it would together in this chapter at one time is
cost no effort to speak thus not an ad- ; not certain or even likely. In the cor-
mirable class of people. It did cost responding section Mark gives only two
Jesus an effort, for He possessed a of the seven (Sower and Mustard Seed).
warm heart and unblighted natural Luke has the Sower only. The Sower,
affections. But He sacrificed natural the Tares, and the Drag net may have
affection on the altar of duty, as He formed a single discourse, as very closely
finally sacrificed His life. Ver. 50. — connected in structure and import.
Definition of spiritual kinsmanship. The Perhaps we should rather say had a
highest brotherhood based on spiritual place in the discourse from the boat,
affinity. octtis 7oip av Troiijo-r] a general : which seems to have been a review of
present supposition expressed by the sub- the past ministry of Jesus, expressing
junctive with av followed by present in- chiefly disappointment with the result.
dicative. —
TO 0AT)|xa T. iraxpiSs p. t. ^v Much besides parables would be spoken,
ovrpavois this probably comes nearest to
: the parables being employed to point the
Christ's actual words. In such a solemn moral much seed, little fruit, and yet
;
utterance He was likely to mention His a beginning made destined to grow; the
Father, whose supreme claims His filial situation to be viewed with patience and
heart ever owned. Mark has " the will hope. Just how many of the parables
of God"; Luke "those who hear and reported by the evangelists were spoken
do the word of God "
—
obviously second- then it is impossible to determine.
ary. Vv. 1-9.Parable of the Sower
T/ie
Chapter XIII. Jesus Teaching in (Mk. iv. Lk. viii. 4-8).
1-9; Ver. i.
Parables. The transition from the Iv T^ "np^ptit €Keivn. The parable stands
sombre atmosphere of chap. xii.
sultry, in the same connection in Mark (not in
into the calm, clear air of Christ's Luke), but not as following in immediate
parabolic wisdom would be as welcome temporal sequence. No stress should
to the evangelist as it is to us. Yet even be laid on Matthew's phrase "on that
here we do not altogether escape the —
day". <|£X9u>v ttjs oiKia? the house :
shadow of unbelief or spiritual insus- in which Jesus is supposed to have been

ceptibility. We
read of much good seed when His friends sought for Him,
wasted, bad seed sown among good, fish though Matthew makes no mention of
of all sorts caught in the net. The it {vide Mk. iii. 19). IkciOtjto as at :
adoption of the parabolic method of the teaching on the hill (v. i), suggestive
teaching, indeed, had its origin in part of lengthened discourse. The Teacher
in disappointing experiences truths ; sat, the hearers stood. Ver. 2. —
oxXoi
misapprehended, actions misunderstood, TToXXoi, great numbers of people in all
compelling the Teacher to fall back on the accounts, compelling the Teacher to
natural analogies for explanation and withdraw from the shore into the sea,
self-defence. All the synoptists recog- and, sitting in a boat, to address the
nise the importance of this type of teach- people standing on the margin. Much
ing by their formal manner of introducing interest, popularity of the Teacher still
the first of the group of seven parables great, and even growing yet He has ;
contained in Matthew's collection. Cf. formed a very sober estimate of its value,
Mt. xiii. 3 Mk. iv. 2 ; Lk. viii. 4. ; as the parable following shows. Ver. 3>< —
Matthew's way of massing matter of the ev irapaPoXais this method of teaching
:
same kind most effectually impresses us was not peculiar to Jesus it was —
with the significance of this feature in common among Easterns but His use —
Christ's teaching ministry. That Jesus of it was unique in felicity and in the
— ——
EYArrEAION 195
iras 6 ©xXos cm rhv ^ alyiakhv ctorniKci. 3. Kai eXATjaef afirois **

j^'j;^**;^,^!
TToXXA iy °-n-apapoXais, Xe'ywv', " 'l8ou, e|T]X6€f 6 cnreiput' tou ffircipcii'. +-^. ^!^'^
»tvii.
4. Kai iy Tw aTvetpen' auT<5i', & p.ei' e-ireae irapa ttji/ 686*' •
Kai •qX0c ^ 39.
Tot TTiTeivd, Kai "*

icaT€4)aYCf aurd. 5. aXXa Sc cireffci' iirl Ta'='^"^"=°''"
•ireTpojSr], ottou ouk el\e yr\y iroXXiî' • Kai eu0^ws eâi'^TCiXc, 81A to ?I"^,'"
ftTj e)(€iv (3dOos ^ Y^5

'
^* 'nXioi' 8e dcaTciXacTos ' eKaujxaTiaOif), Kai 9; ^'-'g-
81C1 TO fJ.Tj iXîv piâc, *e|irjpdf0T]. 7. aXXa 8c lircacv' lirl Tcis John ii. 17.
dKdi'Gas, Kai dc^Srio-av al UKafGai, Kai dirîrt'iâi' ^ aurd. 8. aXXa Mk. iv. 5,
8e CTTCffCi' cttI rriy yrty rhv KaXiii', Kai e8(,8ou Kap-irov, o aey lKaT(5>', f Mk. iv. 6.
o 8€ cî^KOi/Ta, o 8e TpidKOkTa. g. 6 i\<ay wTa dKoueti' * aKoucTU. 8, 9.
10. Kai irpocrcXOî'Tes ol u,a0T]Tal ciiroc auTW, " AiaTi iy irapajSoXais 19,20.
lohnxv.6.
Jas. i, II.
1 B has tXOovra ra irtTetva KaTC<|>aYfv, which W.H. put in the text, placing ijXOov
T. ir. Kai in the margin.
2 B has TTjs before yt]s.
» ^D have eirviâv (Tisch.). BCZI al. and many min. have airfirfiâv (W.H.
with firvilav in margin).
* t«^BL omit ttKoveiv, which comes from parall.
importance of the lessons conveyed. synonym inT(pi(r\va-av. — Ver. 8. KaXTjv,

Abstract a priori definitions of the word genuinely good land free from all the
serve little purpose we learn best what;
faults of the other three: soft, deep,
a parable is, in the mouth of Jesus, by clean. —l8{8ov, yielded. In other texts
studying the parables He spoke. Thence (iii. 8, 10 vii. 17) iroitiv is used.
;
we gather that to speak in parables JKaT(Sv, l|TJKOVTa, TpiaKovra all satis- :
means to use the familiar in nature or in factory 30 good, 60 better, 100 best
;
human life (in the form of a narrative or —

(Gen. xxvi. 12). Ver. 9. & «x'"' "Ta ok.
otherwise) to embody unfamiliar truths OIK. An invitation to think of the hidden
of the spiritual world. meaning, or rather a hint that there was
Vv. 3-9. The Parable.— Ver. 3. 6 such a meaning. The description of the
oTTcipiov either 6 generic, or the Sower
: land in which the sower carried on his
—
of my story. rov a-trtipeiv the infinitive : operations would present no difficulties
of purpose with the genitive of article, to the hearers the beaten paths, the
:
very frequent in N. T. and in late Greek. rocky spots, the thorny patches were al!
— Ver. 4. TTapa ttjv 68(5v not the : familiar features of the fields in Palestine,
highway, of which there were few, but and the fate of the seed in each case was
the footpath, of which there were many in accordance with common experience. .
through or between the fields.— Ver. 5. But why paint the picture ? What is
-neTpoSSi], upon shallow ground,
tiri Tci the moral of the story ? That Jesus left
where the rock was near the surface (oiik them to find out.
etx«v yT]v -vroWriv). — Ver. 6. ^Kavpa- Vv. 10-17. The disciples ask an ex-
Tia0ii, it was scorched (by the sun) {cf. planation. There is some difficulty in
Rev. xvi. 8), which had made it spring forming a clear idea of this interlude.
earliest : promptly quickened, soon Who asked ? The Twelve only, or they
killed. Ver. —
7. tirl tois 6.Ka.vda.s. and others with them, as Mark states
Fritzsche prefers the reading lis because (iv. 10) ? And when ? Immediately
the seed fell not on thorns already after the parable was spoken, or, as was
sprung up, but on ground full of thorn more likely, after the teaching of the day
seeds or roots. But the latter idea, was over ? The one certain point is that
which is the true one, can be expressed an explanation was asked and given.
also by tiri- avi^r^vav the thorns : Ver. 10. Siaxi Iv irapapoXais Matthew :
sprang up as well as the corn, and grow- makes the question refer to the method
ing more vigorously gained the upper of teaching, Mark and Luke to the
hand.— eirviâv. Euthy. Zig. finds this meaning of the parables spoken. The
idea in a-vi^rjo-av, for which he gives as two questions were closely connected.
—
I 90 KA'I'A MATBAION XIII.
XcXeis aoTois ; 1 1 . 'O Be diroKpiGcis elirek aoTois, "'Oxi ualv

S^SoTGi Y'''»'*'Cii TO. jxoari^pia tt)S pacnXcias tojx oupaKui', ^KCifois 8e
ou SeSorai. 12. oirris yap iX€i, 8o0T]a£Tai auTw Kai irepiffacwflr')-
fferat • ocrns 8e ouk «X'^» "^"^^ ^ ^X^*^' OLpQ-qaiTai dir' auroo. 13.
h Gal. vi. a. 8id touto iv irapaPoXais auToIs XaXw, oTi pXîTO>'T€S ou pXeTrouai,
iActsxxviii. ical dKouoi'Tes ouk dtcouooai*', ouSe auciouai. 14. Kal **
dcairXripouTai
jActsxxviii. îr* ^ auTois t) Trpo(|)T)T6ia 'Haatoo, iq X^vooaa, *'Akotj dKouaere, Kal
k Acts OU fXT) auk-fiTC • Kai pXe'irofTcs )3Xei[;€Te, Kal ou jjltj iST]Te. 15.
xxviii. 27- I , A , V , Q./ ., . , , ^ - , V I « ,
1 Mk. iv. la. €Traxui'"T) Y<ip 'H
Kapoia tou Aaou toutou, koi tois uctl '
papcus
Lk. xxii. , , , , „ X X , . k , , , ^-,
32. Acts TjKoocrac, Kat T003 oepWaAjious auroji' eKajj.p.uCTa*' • îr^Ttore lOuari tois
6(j)9aXfAors, Kai rots tiaic dKoucrwai, Kal -nj KupSia au>'wcn, Kal
xxviii. 27
(absol.
reform).
= i5
einaTpevJ/ojai,
/.
Kat laaw/xat
\ i f 9«/»
' auTous-
/:«»,
10. Yp.wk'
ôx
oe p,aKapioi 01
» c
1 J>^BC omit eirt, which may have been added by the grammanaiis to make the
const, clearer.
' ia<rop.ai in most uncials. Reading of T. R. in XA.
and both doubtless in the minds of the the saying is repeated. This use of the
disciples. A more serious difficulty passive in a neuter sense belongs to late
arises in connection with Christ's answer —
Greek. Ver. 13. 8ia toOto oti. Mark
to their question, which seems to say and Luke have Xva, the former assigning
that He adopted the parabolic method in a reason, the latter ascribing a purpose.
order to hide the truths of the kingdom In Matt. Jesus says: I speak in parables
from unspiritual minds. Nothing is because seeing they do not see, etc. ;
more certain than that Jesus neither did which ought naturally to mean they are :
nor could adopt any such policy, and if dull of apprehension, therefore I do my
the evangelists ascribed it to Him, then best to enlighten them. Vv. 14, 15. —
we should have no alternative but to The prophetic citation, given as such by
agree with those who, like Holtzmann !?.Iatthew only, may be due to him, though
(H. C.) and Julicher (DieGuianu^^teden put into the mouth of Jesus. It is con-
Jesu, pp. 131, 149, vide also his ceivable, however, that Jesus might use
Einleitung in das N. T., p. 22S), main- Isaiah's words in Isaiah's spirit, i.e.,
tain that the evangelists have mistaken ironically,expressing the bitter feeling
His meaning, reading intention in the of one conscious that his best efforts to
light of result. It is much better to teach his countrymen would often end
impute a mistake to them than an in- in failure, and in his bitterness repre-
human purpose to Christ. senting himself as sent to stop ears and
Ver. II. TO, ixvcTTiipia the word, as : blind eyes. Such utterances are not to
here used, might suggest the idea of a be taken as deliberate dogmatic teach-
mysterious esoteric doctrine concerning ing. If, as some allege, the evangelists
the Kingdom of God to be taught only to so took them, they failed to understand
a privileged inner circle. But the term the mind of the Master. The quotation
in the N. T. means truths once hidden exactly follows the Sept. The verb
now revealed, made generally known, Kafifjiiju (ver. 15, <Kdp.}ji.vcrav) is con-
and in their own nature perfectly in- demned by Phryn. as barbarous, the
telligible. So, e.g., in Eph. iii. 9, Col. i. right word being Kaxap-veiv. Vv. 16, 17. —
26. Jesus desired to make the truths of In Mk. (iv. 13) Jesus reproaches the
the kingdom of God known to all by ; disciples for their ignorance here He ;
parables if they could not be understood congratulates them on their faculty of

otherwise. His aim was to enlighten, seeing and hearing (spiritually).—ufAwv :
—
not to mystify. Ver. 12. This moral in emphatic position, suggesting contrast
apothegm is here given only in Matt. between disciples and the multitude.
It contains a great truth, whether spoken uaKapioi, vide on chap. v. 3. on PX., —
or not on this occasion. For the con- because, not for what, they see. dfjiTjy —
struction, vide at X. 14. — TrepicrcrtTjOii- yap Xt'Yoj introducing an important
:
o-€Tai: again in Mt, xxv. 29, where —

statement. irpotJifjTai koI SiKaioi, same
— — :
EYArrEAION 197
6(j)0aXfiOl, OTl PX^TTOUCTl • Kttl TO. WTtt UfJLOJC,^ OTl d.KOO€l.^ 1 7. dflTJK
yap \4y(t) iip.iv, oti ttoXXoI •irpO(})TjTai Kal SiKaioi eTicGupiTjaac ISeic S
PXeTrere, Kal ouk elSoi' •
Kal dKoocrat. d dKouere, Kal ouk i^Koocrai'.
18. 'Yp.6ts ovv dKou(raT6 Trjf irapapoXTjc tou crireipoi'Tos.^ 19. flatn'o?
dKOuofTos Toi' Xoyo*' Tr]s PawiXeias Kal jjir^ cruvievTO^, ?p)(CTai 6
TTOi'Tjpos, Kal " dpird^ci to eoTrapixccoi' €i' ttj KapSia auToG •

outos m Acts viii.
eoTiv 6 Trapd tt]>' 686>' o"irap6is. 20. 'O Be cm rd TTCTpwST} airapeis,
ouT<5s ioTiv 6 Toc Xoyoj' dKOuuf, Kttl cuGus ficxd x^'P^S XaiaPcii/wc
1 B omits vfi.o>v (bracketed in W.H.).

"^
oKo-jovcri. in ^BCDXJ. a.i<otj«L a s^ranimaticai correction (neut. pi. nom. wra).
•*
o-TTfipavToc; in ^BX.33. uirt^.-ovTos conforms to ver. 3.
cdmbination as in x. 41. Tlie felicity in Christ's discourses that almost went

now consists in the things seen and
heard. The perceiving senses and the
—
without saying. fiT) <rvvi€VTos
taking it in," a phrase which happily
" not :
things to be perceived imply each other, combines the physical fact of the parable
neither by themselves yield enjoyment. with the iigurative sense. 6 irovr\p6%, —
This passage is given by Lk. (x. 23, 24) the evil one, Satan, represented by the
in a more suitable connection (report on innocent birds of the parable. What a
their mission by the Seventy). Here it different use of the emblem from that in
creates an exaggerated impression as vi. 26 1
—
Iv T'n KapSiq:: we should hardly
to the extent of the new departure. say of truth not understood that it had
The parabolic teaching of Jesus, as been sown in the heart. But heart is
exemplified in the Sower and other used in Scripture in a wide sense, as the
parables here collected, was not an seat of intellect as well as of feeling.
absolutely new feature. He had always The word in the case supposed is in the
been speaking more or less in parables mind, as the seed is in the ground on :
(" Fishers of Men," iv. 19 ; " Salt of the it, if not in it in it as words, if not as
;
Earth," "City on a Hill," v. 13, 14; truth. —

ovTos ItTTiv, etc., this is he
"Two Builders," vii. 24-27; "Whole sown, etc., said of the man, not of the
need not a Physician," ix. 12 " New ; seed. Sign and thing signified iden-
Garment and New Wine," ix. 16, 17, tified, cf. " this is my body ". Properly,
etc.). Some
of the parables in this the seed sown, etc., represents the case
connection, the Treasure and the Pearl, of such a man. So throughout the in-
e.g., may be gems preserved from some terpretation. Ver. 20.— ftera x(^pa« X.
otherwise forgotten synagogue dis- this is the new feature in the second type
courses, say those delivered in the added to the hearing of the first hearing ;
preaching tour through Galilee. and receiving with joy characteristic of

Vv. 18-23. Interpretation 0/ the Sower quick emotional shallow natures, but not
(Mk. iv. 14-20; Lk. viii. 11-15). Ver. 18. of them only. Deep earnest natures
t)|jL€is, emphatic, ye privileged ones. also have joy in truth found, but v.-ith a
ovv referring to the happiness on which difference. —
Ver. 21. ovk e'xei: instead
they have been congratulated. Ver. iS. — of the participle f\ti>v under the influence
aKovaarf t. ir. not, hear it over again,
: —
of Mk.'stext (Weiss). irpdo-Kaipos. tem-
but, what it means. —
o-ireCpavTos, aorist, porary, cf. 2 Cor. iv. 18. —
Ver. 22. aKovuv,
of the man who sowed in the story just hearing alone predicated of the third
told. — Ver. 19. iravrbs aKovovTos, in type, but receiving both intellectually
the case of any one who hears, " for the and emotionally implied everything
;
classical Idv ns olkovo-i) " (Camb. G. T.). necessary present except purity of heart,
It may be a case of interrupted construc- singleness of mind. Hearing is to be
tion, the sentence beginning with the taken here in a pregnant sense as distinct
intention to make the genitive de- from the hearing that is no hearing (ver.
pendent on an Ik ttjs KapSCas before 13).
=
—
|jL£pi[j.vaT. a.jdiraTT) t. it.
Lust for money and
together :
apirdêt (so Weiss). tov X670V riis â- worldliness.

o-iXEia; the Sower, unlike the other
: care go together and between them
parables in this chapter, contains no spoil many an earnest religious nature.
hint that it concerns liie kingdom. But — aKapiro; may refer either to the man
198 KATA MATGATON XIII.
o Mk. iv. 17. auT($k -

21. ouK e)(€i 8e (iil,av t^' âuTw, dXXa ' Ttp6fTKaip6^ ivm'
18. Heb. Y€>'0|j,î'i)S 8^ 6Xiv)(€WS Y| SiwyfAoO 8ia TOc X^yoK, €u6us aKa»'8aXiJeTat.
o Lk. viii. 22. 'O Bt eis Ta9 dK((i'0as (rrrapeis, outos icrriv 6 tok Xoyoc dKOuui/,
34.' a Cor. Kal 1^
° p.^pipca TOO aiaJKos toutou ' Kal i] " i.-ndrr] toG uXoutou
P Mk. iv. 19. orop.TTi'iYCt To»' Koyov, KQi aKapTTo? yivtrai. 23. O o« eirt tt)»' yr]!'
Knh. iv.il., \ x ' • » » < > \ / j ' v » B
Col. ii. 8. 'n]k' KaXr)*' ' aTrapetS) 0UT09 toTiv o toc Koyov dKouwi/ Kat ctu>'iwi' "
•
ii. 10. lieb. ^S ' 8t} Kapiro^jopcl, Kttl TTOici 6* fxtk ^KaT<5c, 6 hi e^Y^Korra, 4 8e
iii. n. 9 , »
Pet. li.
TpmKorra.
q here and in Lk. il. 15. Acts xiii. a ; xv. 36. i Cor. vL ao. 3 Cor. xii. 1 (?). Heb. ii. 16 (with mvi
^
t^BD omit TovTov, which is an explanatory addition of the scribes.
' ^BCLAT have cm tt|v KaXrjw yrjv instead of the reading in T.R., which cchn«ii
ver. 8.
' (Tvvicis in t^BD. * Vide below.
(Meyer) or to the word (XtJyov just the Tv/elve, understand the parable well
before Bengel, Weiss) sense the same.
; ; enough ? True, no hint that it related
There is fruit in this case the crop does ; to the kingdom was given, but, as already
not wither in the blade it reaches the : remarked, that might go without saying.
green ear, but it never ripens. Ver. 23. — Jesus had all along been using similitudes
ttKovoov Kal <rvvu£s. The specific feature explaining His meaning rather than need-
of the fourth and alone satisfactory type ing explanation. Then parabolic speech
is not brought out either in Mt. or in was common even in Rabbinical circles,
Mk. but only in Lk. by his happy a source at once of entertainment and of
phrase iv Kap8(<;i •'"^'D '"'^ dyaG-p.
: light to hearers. In Mt.'s report the
The third type understands (Mt.) and disciples do not even ask an explanation,
receives into the heart (Mk.), but the so that that given comes on us as a
fourth in addition receives into a clean, surprise (Holtz. in H. C). Christ's
i.e.. a "good and honest," heart. 8s 8t): — audience might at least carry away the
8t) occurs here for the first time in Mt., general impression that He was dis-
and only a few times altogether in the satisfied with the result of His ministry,
N. T., but always with marked expres- in many cases in which His teaching
siveness. According to Passow and seemed to Him like seed cast on unpro-
BaiJmlein (Grammatik, § 66g, and Unter- ductive places. It might require further
suchungen iiber G. Partikeln, p. g8), reflection, more than the majority were
connected with BiiXos in origin and capable of, to comprehend the reasons
meaning, and signifying that the thing of failure. Self-knowledge and observa-
stated is clear, specially important, tion of character were needed for this.
natural in the given circumstances. Ss — As to the interpretation given, it has
8t| here = who, observe, or of course. been objected (Weiss, Jiilicher, etc.)
Given such conditions, fruitfulness cer- that it is allegorical in method, and
tainly results. Kapiro(j>op€i, —
bringeth that, while going into details as to the
forth fruit such as is desired ripe, use- : various persons and things mentioned in
ful. —
6 in last clause may be pointed the parable and their import, it fails to
either 6 jiev, 6 8i (T. R.) or 8 jjlJv, 8 8J give the one main lesson which it, like
(W. In the former case the meaning
H.). every parable, is designed to teach in ;
is: this man

brings forth 100 fold, that short, that we cannot see the wood for
man, etc. in the latter, 8 is accusative
; the trees. As to this it may be remarked:
neuter after woict, and refers to the fruit. (i) There is a tangible difference between
Opinion very much divided, sense the allegory and parable. Allegory and inter-
same. pretation answer to each other part by
This interpretation of the Sower raises part parable and interpretation answer
;
two questions Was it needed ? Does it: to each other as wholes. (2) Christ's
really explain the parable ? which is in parables are for the most part not
effect to ask: Does it proceed from allegories. (3) It does not follow that
Jesus? As to the former: could not none of them can be. Why should the
even the general hearer, not to speak of use of allegory be interdicted to Him ?
21 — 25. EYArrEAlOiN 199
" " again ver

24. 'a\Xt)I' TrapaPoX^k Trapc'0TjKev auTOis, \4yu)v, 'flfioiuj0iri 1^ r
âaiXcia Twk oupai'Wf dfOpoSiru) crrrcipotTi ^ KaXoi' CTTr^p)j,a eV tw

dypw aoTOu •
35. iv Sc tw KaGeuSeii' toos dp'Opwiroos, 'r|X0ei' aoTou 6 a Mk. vii.
eX^P05 '^''^^^ €cnr€ip€ ^ jîj^dîa * dvA jiâoi' too o-itou, Kai diTTjX0€K. vii. 17.
' ^BMXAni have aireipavTi.

' B^b it. vg. several ciusives have the compound eTreo-rrttptv (Tisch., W.H.).
May Sower not be an exception ?

the The resemblance is superficial, the lesson
That has been ably argued by Peine
it is entirely different. —
The Sower describes
in jfahrbucher fur Prot. Theologie, 1888, past experiences the Tares is prophetic
;
q. V. (4) The exclusion of so-called of a future state of things. But may

allegorising interpretation may be carried it not be a creation ^f apostolic times
to a pedantic extreme in connection wîth put into the mouth of Jesus ? No,
all the parables, as it is, indeed, in my because (i) it is too original and wise,
opinion, especially by Weiss. Thus we and (2) there were beginnings of the
are told that in the saying " the whole evil described even in Christ's lifetime.
need not a physician," Jesus did not Think of a Judas among the Twelve,
mean to suggest that He was a physician whom Jesus treated on the principle laid
but only to hint the special claims of a down in the parable, letting him remain
class on His attention. But the question among the disciples till the last crisis.
may be asked in every case What was : It may have been his presence among
the genesis of the parable ? ?Iow did it the Twelve that suggested the parable.
grow in Christ's mind ? The Sower, Ver. 24. n-apê-iiKev, again in ver. 31,
e.g. ? Was it not built up of likenesses usually of food, here of parable as %
spontaneously suggesting themselves mental entertainment; used with refer-
now and then of Himself to a sower, ence to laws in Ex. xxi. i, Deut. iv. 44.
;
and of various classes of hearers to — «a|xoi(i0T], aorist used proleptically for

different kinds of soil ? In that case the future cf. i Cor. vii. 28. avBpwTry,
;
—
the " allegorical " interpretation is simply likened to a man, inexactly, for " to :
an analysis of the parable into its genetic the experience of a man who," etc.,
elements, which, on that view, have more natural in a popular style.— crirefpavTi,
than the merely descriptive value assigned aorist because the seed had been sown
to them by Weiss. (5) As to missing when the event of the parable took place.
the main lesson amid details is it not : — KaXov, good, genuine, without mixture
rather given, Eastern fashion, through —
of other seeds. Ver. 25. Iv tw KaGevSetv
the details the preaching of the kingdom
: = during the night. a. 6 ex^P"?, îs—
not always successful, failure due to the enemy. Weiss (Matt.-Evang., 347) thinks
spiritual condition of hearers ? That this feature no part of the original parable,
is how we Westerns, in our abstract but introduced to correspond with the
generalising way, put it. The Orientals interpretation (ver. 39), no enemy being
conveyed the general through concrete needed to account for the appearance of
particulars. Jesus did not give an the " tares," which might grow then as
abstract definition of the Fatherhood of now from seed lying dormant in the
God. He defined it by the connections ground. Christ's parables usually com-
in which He used the title Father. That ply with the requirements of natural
Jesus talked to His disciples about the probability, but sometimes they have to
various sorts of hearers, their spiritual depart from them to make the parable
state, and what they resembled, I think answer to the spiritual fact e.g., when ;
intrinsically likely. It is another ques- all the invited are represented as refusing
tion whether His interpretation has to come to the feast (Lk. xiv. 16-24).
been exactly reproduced by any of the The appearance of the "tares" might
Synoptists. be made a preternatural phenomenon
Vv. 24-30. The Tares. This parable out of regard to the perfect purity of the
has some elements in common with that seed, and the great abundance of bad
in Mk. iv. 26-29, whence the notion of men in a holy society. A few scattered
many critics that one of the two has been stalks might spring up in a natural
formed firom the other. As to which is way, but whence so many ? tWo-n-eipcv, —
the original, opinion is much divided. deliberately sowed over the wheat seed
{Vide Holtz., H. C.) Both, I should say. as thickly as if no other seed were there.
— y ;:
200 KATA MATOAION XITI.
t Mk. iv. 27. 26. ore Be *

^pXdorTrâec 6 )(6pT09, Kal Kaptri^v îtoitjctc, rire i^dvr]
Heb. ix.4.
Jas. V. 18. Kal Ta I^L^dk'ia. 271, TrpoacXGorTCS St 01 SouXoi tou oiKoSetnroTou
ciTTO*' auTU), Kupi€, ou\i KaXov' OTr^p|i.a ecnreipas iv tw aw dypuj
it606>' ouv f\ei To,^ î^dria ; 28. 'O 8e e<j)T] auTois, 'ExOpos ai'Gpw-
TTOS TouTO itvot.r]<Tcv. 01 8c SouXot eiTTOc auTw,^ OtKits oui' d-jTeXSocTes
auXX^âj|;.ci' aiixd ; 29. 'O Se «<|>t},^ Ou •

fi-TjiroTc cruXX^y^''''''? """^
B Ch.xv. 13, î^di'ta, "£Kpi^wcrif]T6 a|xa auTOis tow aiTOf. 30, a<})£TC cruvau^dveaQai
T-k.xvii.6,
]ude 12. dfKjjOTepa fAe'xpt ''
ToG 0epio-p.ou •
Kal ^c tw * Kaipw tou Oepiajiou epu
T nerc and
in ver. 30 ToTs ^ QepioTals, JuXX^âTt TrpwTOC Tck. îj^dfia, ical SrjffaTe auxd
w here and
^ SeVftas Trpos to KaTaKauaai auTci
in Exod. £19 ^ •
toc 8e o'Itoi' auiâydyf xf '
xii. 32.
£iS Ti)i' diroO-i^Kr]!' fiou.
'
The art. ra in T.R. (^LX) is wanting in ^bRCD al.
' B omits SovXoi (W.H.) and BC have avxo) Xcyovcriv for tirrov avrw (T.R.)
t»^D have Xcy. avxo* (Tisch.).
' <j)T]criv in i^^HC.
* BD have €us, which W.H. adopt, putting axpi and ftexpi- in margin.
' xo) (in t^CL) is omitted in most uncials.
' £15 omitted in LXA and bracketed in W.H.
' B has trvivayexf (W.H. with a-uvayayixe in margin).
— titavia bastard wheat, darnel, lolium

=: position, the full phrase is Sfia «rvv
trmutciituvt, common in Palestine (Furrer, "at the same time with," as in i Thess.
Watiiicrungcii, p. 293), perhaps a Semitic iv. 17, v. 10. On this word vide Bos,
word. Another name for the plant in EUip. Graec, p. 463, and Klotz, Devar.,
Greek is alpa (Suidas, Lex.).— Ver. 26. ii. 97. The roots being intertwined, and
x<5xe lâvr] not distinguishable in the
: having a firm hold of the soil, both wheat
blade, not till it reached the ear, then and tares might be pulled up together,
easily so by the form, the ear branching —Ver. 30. JvXXe'âxe irpoixov: before or
out with grains on each twig (Koetsveld, after cutting down the crop? Not said
Df Gelijk., p. 25). Ver. 27. ovxi k. o". — which; order of procedure immaterial,
?o-7r£tpas, etc.: the surprise of the work- for now the wheat is ripe. 8i]<raxe els —
people arises from the extent of the Stasias; the els, omitted in some MSS.,
wild growth, which could not be ex- is not necessary before a noun of same
plained by bad seed (with so careful a meaning with the verb. Fritzsche thinks
master) or natural growth out of an the expression without preposition more
unclean soil. The tares were all over elegant. Meyer also omits, with appeal
the field. Ver. 28. —
cx^pos av. an : to KiJhrier on verbs with double accusa-
.his parable embod ies the great
inference from the state of the field
fact not otherwise or previously known.
tives.
—
principle of had mt^n hpuip "foTer.qtprl for,
6A€is . fTvWiluiîv, deliberative sub-^
. . "t he sake of the good. It r elegates to the
junctive in ist person with 6«Xsis, 2nd end the jud gment which the contem-
person no ivaused in such case (Burton,
;
M. and T., § 171). The servants propose

poranes ol Jesus, f
Is, including the Baptist,
5¥ginning of the Messianic
to do what was ordinarily done, and is kingdom (Weiss-Meyer).
done still (vide Stanley, Sinni and Pales- Vv. 31-35. The Mustard Seed and the
tine, p. and Furrer, Wandcruitgen,
426, Leaven (Lk. xiii. 18-21 (both) Mk. iv. ;
293: "men, women and

children were 30-32 (Mustard Seed)). A couplet of
in many fields engaged in pulling up brief parables of brighter tone than the
the weeds," in which he includes "den two already considered, predicting great
Lolch "). Ver. 29. —
oiJ, emphatic ; extensive and intensive development of
laconic " no," for good reason. p.i]-
— the Kingdom of God from Luke's narra- ;
•iroT£ the risk is that wheat and

: tive (xiii. 10), apparently part of a
"tares" may be uprooted together. synagogue discourse. It is intrinsically
aua, with dative (aiixois) but not a pre- probable that Jesus in all His addresses
26-35- EYAFIÊAION 20I
"
Sl.'A\\r]y irapapoXV Tâpi6r]K€y aurols, X^y""' ^°-
'Ofiola ccttIi' ^
^k.
x] Pao-iXcia Tuv oupavwi' " kokkw (Tiyaizeus, \aû>v o.vQpu>T70s w ^^^'^^
laTTeipec iv tw dypw aiJôC •

32. o fxiKporepoc p,eV com irarrwv Tw^' P^j^^^^^^'j;
oTTcppidTwv' • orav' &€ auCrjOfj, ficlioc Twi' ^XaxdfWK i<ni, Kal yii'erai ^*-^^^^,^",
' iv «ôrd)^
SeVSpoc, wore eXeeIc ra ivcTCiKa tou oupakou, Kal KaTaaKTiKOui' ^
^ IV. 32.
I l(. xi. 42.
TOLS KXdSois auTOu. Kom. xiv.
33. ''AXXt)>' irapapoXtji' eX(lXT]o-ev auTois,2"'Op.oia ecrrif i^ PaaiXeia ^

2
Tw»' oupat/ic 'ûVr], tji/ »'Xa|3oGo-a yun] eceKpuiêc els dXcu'pou adra ^c^'^^ljj^^
Tpia, £W9 ou « eûpoieT) oXov'." a'chlxvi'.e,

^ ^ ^
34. TaoTtt Trdi'Ta i\aKr]cr€v 6 'It^ctoGs eV irapaPoXais tois oxXois, iji^^^jj;
(tal irapaPoXT]9 ouk^ cXdXet auToIs *

35- ottus TrXTjpojGfj to i,^-
?^''-
X'^p'^^
'
pr\Qkv Sid TOO 7rpc<|)i]Tou, XeyovTos, 'Ai/oi^w ei' irapaPoXals to orofia iCor.v.6.
9
jxou • ep€uô|j.ai tc6Kpup.p.€Va diro KttTapoXtjs Koafiou.* (proverb-
ially).
b same use of word in ver. 31. c i Cor. v. 6. Gal. v. 9.
1 KaTacri<:T]voLv in BD. - D, Syr. Sin. and Cur. omit eX. avrois. W.H. bracket.
^ ovSev in ^BCA; ovk in Mk. iv. 34, hence here in T.R.
^ B (and ^h) omits koo-(xo\j. So Tisch., W.H. al. Weiss suggests that the
omission in B is an oversight.
in the synagogue and to the people used like a tree or shrub. Mark refers only
more or less the parabolic method. To to the possibility (iv. 32). KaTao-KT)vovv —
this extent it may be literally true that {cf. KaTacrKT|v<ocr£is, viii. 20), notniditlari,
" without a parable spake He not unto to make nests (Erasmus), but to " lodge,"
them " (ver. 34). as in A. V. The mustard plant is after
Ver. 31. o-ivairtus ; from o-Cvairi, all of humble size, and gives a very
late for vdirv in Attic, which Phryn. re- modest idea of the gô^vth of the king-
commends to be used instead (Lobeck, dom. But it serves admirably to ex-
288). —
Ver. 32. 8, neuter, by attraction press the thought of a gro\vth beyond ex-
of onrcpp.drajv, instead of ov in agree- pectation. Who would expect so tiny a
ment with KOKKO), masculine. p.iKp(5- — seed to produce such a large herb, a
Tepov, not less perhaps than all the seeds monster in the garden ? Ver. 33. opoia —
in the world. An American correspondent . . . respect of pervasive
£vpi), like in
sent me a sample of the seeds of the influence. In Rabbinical theology leaven
cotton tree, which he thinks Christ would was used as an emblem of evil desire
have made the basis of His parable had (Weber, p. 221), Jesus had the courage
He spoken it in America. peijov twv — to use it as an emblem of the best thing
in the world, the Kingdom of God coming
Xaxdvuv, greater than (all) the herbs.
The comparison implies that it too is into the heart of the individual and the
an herb. There would be no point in —
community. ^v€Kpv\};«v, hid by the pro-
the statement that a plant of the nature cess of kneading. €<os ov l^vpcuOT] —f.ut% :
of a tree grew to be greater than all with the indicative, referring to an

garden herbs. This excludes the mus- actual past occurrence.
tard tree, called Salvadora Persica, to Both these parables show how
which some have thought the parable thoroughly Jesus was aware that great
reiers. —
S^vSpov, not in nature but in things grow from minute beginnings.
size an excusable exaggeration in a
;
How different His idea of the coming of
popular discourse. Koetsveld remarks the kingdom, from the current one of a
on the greatly increased growth attained glorious.mightyempire coming suddenly,
by a plant springing from a single seed full grown Instead of that a mustard
!
with plenty of room all round it {De seed, a little leaven !
Gelijk., p. 50). —
wcTTC here indicates at Vv. 34, 35 contain a reflection more
once tendency and result, large enough suitable for the close of the collection of
to that possible, and it actually
make parables in this chapter, brought in here
happened. The birds haunted the plant apparently because tin' cvangi^hsf has
— — — —
102 KATA MATGAION XIII.
36. T<5t€ (i<|)£ls Tous o)(Xoo9, ^X0£»' eis tiî' oiKi'a*' 6 'irjaous ^ ' Kal
'^'
Trf)j<ri]X9o»' auTw 01 fiadTjral aoToG, X£'Y0^'T£9, pdaov '^
'HH-i*'
'"^*'
TrapaPoXr)*' twk t,it,avi(tiv toG dypoG. 37. 'O Sfi diroKpiOfls etirev
ooTois,' " 'O <mtip(i>y to KaX6>' cnrfpfia ^cttIk 6 uios tou iiV&pu-nou •
il xame 38. 6 &£ aypos i<rT\.v 6 Koerpos ' to Be KaXo»' orrEppa, ootoi '^
^latv 01
phrase ill
Ch. \iii. olol TTJs PaffiXcias tA Be ^t^d>'id eiaiv' 01 uloi toG irov'rjpoG •
39. 6
13.
e ver. 49. 8e ^x®po5 ° cnrfipas auT<i £OTtk 6 SidPoXos •
6 Be depiafios ' aovT^cta
Ch. xxiv.
3; xxviii. TOU * atwk'os £aTi»' • 01 Be GfptoTai dyyEXoi ciatk. 40. wcnrfp oZv
20. Heb.
ix. 16. aoXXfi'YETat Tol î^di'ia, koX irupl KaTaxaicTai outws corai ei' ttj
aorreXcia toC aiukos toutou.° 4I. diroaTcXci 6 016s tou dfOpwirou

f Ch. xvi.
23 ; xviii. Toi>s dyyAous auTOu, Kal auXXÎouciK Ik tt]? jSaaiXEias auTOu TrdfTa
7. Rom.
xiv. 13. Td 'crKakSaXa Kal Toiis TroioufTas T?)f d^'opta^', 42. Kal PaXoGan*
R Rev. i. 15
ix. 2. auTods CIS TT)»' ^ K&\t.ivov TOU irup69 •
^keT Eorai 6 KXauOpo; Kal 6
*
t*)BD omit o I. * ^B have SiacracfiTicrov. <|>pa<row probably comes from xv. 15.
' ^BD omit avTOLs. *

fc^lÎ) omit rov. * b^BD omit tovtou.
under his eye Mark's narrative, in which a4>T]aov i<5B) again in xv. 15 observe :
a similar reflection is attached to the the unceremonious style of the request,

parable of the mustard seed (iv. 33-34). indicative of intimate familiar relations.
Ver. 34. X"P^S irapaPoXTJs, etc. if this : Hesychius gives as equivalents for
remark apply to Christ's popular preach- 4ipd£(i, Seikvvei,, (rT]p.a(vEi, X^ysi, etc.
ing generally, then the parables reported, Siaadij). in Deut. i. 5 make clear, a =
like the healing narratives, are only a stronger expression. Ver. 37. 6 o-iteC- —
small selection from a large number, a p«v identified here with the Son of man
:
fragrant posy culled from the flower (not so in interpretation of Sower). —

garden of Christ's parabolic wisdom. Ver. 38. 6 Koo-jj-os, tlic wide %vorld uni- ;
cXdXci imperfect, pointing to a regular

: versalism. - o-T7ep)jia, not the word this
practice, not merely to a single occasion. time, but the children of the kingdom.
— Ver. 35. Prophetic citation from Ps. Ji^dvia, the sons of the wicked one (rov
Ixxviii. 2, suggested by irapaôXais in 'Kovi\pov, the devil). Ver.. 39. o-wvte'Xeio —
Sept., second clause, free translation alwvos, the end of the world phrase ;
from Hebrew. — jp€v$o)jiai in Sept. for peculiar to this Gospel. OEpurrai —

aYYEXoi. Weiss thinks this borrowed
J^^Sn in Ps. xix. 2, etc. (not in Ixxviii.
from Mt. xxiv. 31, and certainly not
2), a poetic word in Ionic form, bearing original. Perhaps not as a dogmatic
strong, coarse meaning used in softened ; interpretation, but quite possibly as a
sense in Hellenistic Greek. Chief value poetic suggestion. Ver. 40. This and —
of this citation a sign that the parabolic : the following verses enlarge on the final
teaching of Jesus, like His healing separation. —
Ver. 41. diroo-TEXEi cf. :
ministry, was sufficiently outstanding to chap. xxiv. 31. jtuXXe'ôvctiv, collect,

call for recognition in this way. and so separate. to. o-KcLvSaXa abstract :
Vv. 36-43. Interpretation of the Tares. for concrete those who create stumbling
;
Not in Apostolic Document style that ; blocks for others. koI, epexegetical,
of evangelist misses the point of the
; not introducing a distinct class, but ex-
—
parable so Weiss (Matt.-Evang., p. plaining how the class already referred
351). But if there was any private to cause others to stumble. TroiovvTas —
talk between Jesus and the Twelve as to T. ovo|iiav : cf. vii. 23, where for ttoi.
the meaning of His parables, this one stands cpYa^dp.cyoi. Has dvofitav here the
was sure to be the subject of conversa- technical sense of religious libertinism,
tion. It is more abstruse than the Sower, or the general sense of moral trans-
its lesson deeper, the fact it points to gression ? Assuming the former alterna-
more mysterious. The interpretation tive, some critics find here the sign-mark
given may of course be very freely re- of a later apostolic time.— Ver. 42. ^kci
produced.-^ Ver. 36. (^pacrov (8ieur- lo-TaL. etc. held to be inappropriate
;
— ;; —
^puyiôs Tw;' oSoi'Twi'. 43. t<5t6 01 SiKoioi €KXdp,\J/ou(riK is 6 fjXios
iy TTj PttCTiXeta too irarpos auTWK. 'O eyûtv wra dKooeii' ^ dKOue'rw.
44. "ndXif^ OjJiota eoTii' t^ PacriXeia twc oupak'uv 9t]o-aupw
K€Kpup.p,£V<j) iv TW dypW, S** iUpiiV Sl'OpOJTVOS €KpU\j/€ , Kai dlTO TqS
)(apas auTou oirdyci, Kal TtdvTa oaa €)(£i irwXei,* ital dyopdêi rbv
dypoi' eKelvov.
45. " ndXiK ouoia coTiK t^ PttCTiXcia jdv oupavStv di'Opwirw * (4 tur.c^;.
efjiiropw, JrjTOuvTi KaXous p.apyapiTas

'
*
^*«^fi«'l\'
46. os eupwi' eva iro\o-°
ijohnxii.
i Pet. i.
3.
7
TifAoc jJi.apyaptTT])', direXOwi' irîTpaKe irdvra ooro €ixe> tal '^ycSpaaei' c/. Ch.
, ,
rxvi. 7
aoTOl'. (ySapvT.).
1 ^B omit ttKovetv. ' BD omit iraXiv.

' iruXei before iravTa in Ji^D, B gives iruXei the same position but omits travra.
So W.H. with iravTa in margin.
* ^B omit. W.H. relegate to margin.
''
£vpu>. 5t ill ^BDL verss. (Tisch., W.H.).
here, because the gnashing of teeth is one after the other, in

historic presents
caused by cold, not by fire (Holtz. H. C.) , sympathy with the finder, and with lively
appropriate in where the doom
viii. 12, effect. —
irdvTa 8«ra:all required for the
is rejection outer darkness.
into the purpose, yet the all might not amount
Ver. 43. €KX(i|xi];ouori: vide Dan. xii. 2, to much: the field minus the treasure
which seems to be in view an ex- ; of no great value. Worth while, the
pressive word suggestive of the sun treasure being a pure gain. The point
emerging from behind a cloud. The of the parable is that the kingdom of
mixture of good and evil men in this heaven outweighs in value all else,
world hides the characters of both. and that the man who understands
Vv. 44-53. Three other parables: this will with pleasure part with all.
the Treasure, the Pearl, the Net. Ver. It helps to show the reasonableness
36 would seem to imply that the of the sacrifice for the kingdom Jesus
evangelist took these as spoken only demanded.
to disciples in the house. But as the Ver. 45. ifi.'ir6p(f J. k. p.. A pearl
Net closely connected in meaning
is merchant who went to the pearl fisheries
with the Tares, it is more probable that to purchase from the divers, of course
these parables also are extracts from selecting the best a connoisseur in ;
popular discourses of Jesus, which, like valuables. —

Ver. 46. iroXvTiiAov: precious
all the others, would gain greatly if seen because exceptionally large, well-shaped,
in their original setting. The Treasure and pure such rare, but met with now
;
and the Pearl would have their fitting and then.— direXOiv: he is taken by sur-
place in a discourse on the kingdom of prise, has not as much with him as will
God as the highest good (Mt. vi. 33). purchase it on the spot, sees it is worth
— Ver. 44. iv ri dypu the article may : his whole stock, agrees to buy and
be generic, indicating the field as the promises with the price.
to return
locality, as distinct firom other places Treirpaice, a perfect with an
•^•ydpaorev,
where treasures were deposited. €Kpv\|/€, — aorist. Not to be disposed of by saying
he hid orice more what some one had that the former is an " aoristic" perfect
previously hidden the occurrence ; (Burton, § 88).— irîrpaKe points to
common, the occasions various.— xapas a momentous step, taken once for all
aixov, in his joy rather than through and having lasting effects. great A
joy over it, as many take the genitive, venture, a risky speculation. The
though both are admissible. The joy treasure in the field was a sure gain
natural in a poor peasant not less so ; for the finder, but it remained to be
the cunning procedure it inspired seen what the pearl merchant would get
ethically questionable, but parables are for his one pearl. After the sale of his
not responsible for the morality of their stock the purchase of the one pearl was
characitrs.-v-na.Yti., truiXti, etc., four a matter of courbc. In the fonner of
— ;
20.t KATA MAT0AION XIII.
I here only
47- riaXii' 6p.oia iarty tj âaiXeiu rdn' nipafCyv aavi'î'T)
in N.T.
pXTjOeiiTT] €is Trfv QaKacrarav, Kal ^k irat'Tos yi\'ous (T0»'ayo,YOu<T7) •
k here only. 48. rn>, ore iirX^piLQr], ^ di'a|3ip{i(Tarr6s îrl rbv aiyiaXo*', Kai
KaStaaiTCS, aui'Acâc to. KaXd eis '
dyyeia,^ to, 8e (rairpd e^w
1 here only epoKov •
49. 0UTW9 ecrrai iy Tjj curreXeia ToG aiwi/os •
cêXeuaoi'Tai
(a vy '<>>••
Ch. XXV. ot fiyycXoi, Kal dîopiouai TOU9 irovi^poos ck ix^cou Twt' SiKaiui',
4), vide
critical 50. Kai âXouaif aoTOi>s cis ttjc Kdjiivoc toG irup6s •
€kci eorai 6
note I.
KXaudpo; Kal 6 Ppuyjxos tw»' oSoi'tu*'." 51. Ae'yei auTois 6
'ItjctoGs,^ "lunjKaTe TauTtt irdrTa;" Ae'youati' aoxui, "Nai, Kupie."'^
m vide c;2. 'O 8e €i7T€»' auTois, "Aid toGto Trds ypap-fiaxeus "'
fiaOr]-
below and
at Ch. reuGels els tt]>' PaCTiXeiat" ' Twt' ovpaydy ofxoi<5s effTic d^0p(u7ro>
xxvii. 57.
olKoSecnTorj), ooris cKpdXXet ^k toG GrjaaupoG auToG Kcii'd Kal
TraXatd.
1 ayyij in t^BC. ' t^BD omit Xcysi a. o. I., also Kvpte after' vai.
' J<^BC1 have -nj PaaiXeia. The reading in T.R. is a grammatical correction.
these two parables the Kingdom of connection, keeping in mind Matthew's

Heaven appears as the object of a glad habit of grouping; all the more that, as
though accidental finding of a sure Wendt has pointed out {Die Lehre jfesu,
possession in the latter as the object of
; ii. 349), the idea expressed by ypa(Xfi.aTtv;s
systematic quest and venturesome faith. does not get justice. It naturally point?
The difference between seekers and to acquaintance with the O. T., and
finders must not be exaggerated. The combined with (laOi^TtvOels t. r. p. teaches
pearl merchant was also a nnder. No that that knowledge may be usefully
one would set out on a journey to seek united with discipleship in the lore of
one unique pearl (Koetsveld). The the kingdom. In Wendt's words "One :
spiritual class he represents are seekers remains in possession of the old, recog-
after God and wisdom, finders of the nised as of permanent value, yet is not
Kingdom of God, of a good beyond their restricted to it, but along with it possesses
hope. Such seekers, however, are on a precious new element ".^(jia6TjT£i5«iv is
the sure way to find. here used transitively as in xxviii. 19,
Vv. 47-50. The Net. Krayr^v^Q, vide —
Acts xiv. 21. eKâXXci points to free
on iv. 21. Ik travTos ye'votis cruv. : a distribution of treasures by the house-
matter of course, not intended but in- holder. He gives out new or old
evitable ; large movements influence all according to the nature of the article.
sorts of people. —
Ver. 48. KaOio-avres The mere scribe. Rabbinical in spirit,
truve'Xelav equally a matter of course
: produces only the old and stale. The
a thing to be done deliberately, of which disciple of the kingdom, like the Master,
the sitting attitude is an emblem. There is always fresh-minded, yet knows how
is a time for everything the time for ; to value all old spiritual treasures of
sorting is at the end of the fishing.— Holy Writ or Christian tradition.
craTrpa, vide on vii. 17. Vv. 49, 50 con- Vv. 53-58. Visit to Nazareth (Mk. vi.
tain the interpretation in much the same 1-6, cf. Lk. 16-30).
iv. In Mk. this is
terms as in 41, 42. the next section after the parables,
Vv. 51, 52. Conclusion of the parabolic deducting what had previously been
collection.— Vei. 52 contains an im- reported in Mt. (chaps, viii. and ix.), a
portant logion of Jesus preserved by pretty sure sign that our evangelist has
Matthew only, and connected by him Mk. under his eye. We can here see
with the parabolic teaching of Jesus. how he handles his source substantial —
In this connection Kaiva Kal iraXaid of reproduction of the contents, no slavish
course points to the use of the old familiar copying of style, editorial discretion in
facts of nature to illustrate newly revealed reporting certain details. No attempt
truths of the kingdom. But we should should be made to connect with tjie
not bind ourselves too strictly to this foregoing passage, except perhaps by
— ;
y--5« EYArrEAION 205
53. Kai «Y^v€TO ore iriktaev 6 'Itjctous tois TrapaPoXcis Tuoras,
jj.CTripcv' £K«I0ek' •
54, Kttl i\Qi)y els Trie ''iraTpiSa auToG, eStSaaxei' D here and
ia Mk.vi.
auTOus et* TTJ (Tuyayuyfi aindv, wore CKTrXi^TTCCTflai. ^ aoTOus Kctt I. 4.
Lk. iv. 23,
Xcyeik, *'n6fle»' toutw i^ ao4>ia aurrj kuI al Suk'dfJicis ; 55. oux outos 24. John
iv. 44.
i(my 6 tou t^ktokos ulos; 00^1 'f\ pîlTtjp auToG X^y^'''**^ Maptap., kui iieb. xj. 14.
01 d8eX<J>ol auToO 'laKuôs Kai 'iwo-qs ^ »tal Zip.wi' Kal 'louSas ; 5^-
ical al d8eX<j>al auToO ouxl iTao'at irpos 'Hftas do"!- ; •n-60e>' ouc tootw
TOUTtt irdtTa; 57. Kal co-KaKSaXijôrro iv auTw. O 8e IrjaoGs etirec

^
auToIs, "OuK eoTi Trpo(}>iiTTf)S "dTtj*,os, el p.^ c>' TJj TrarpiSi auxoG o Mk. vi. 4.
I Cor. iv.
Kal CK TTJ oIkio, aoTOu.** 58. Kal ouk eiroiifjaei/ eitci 8ui/dp.eis iroXXds, 10; All. 23.
Sid TT)C dTTicrrtai' aiirCty.
1 £KirXTi<r<r. in most uncials.

" lw<rT)4> in BCI. la)orT)s is probably from Mk.
^ BD
omit auToij. ^Z
have tSia before TrarpiSi, which Tisch. and W.H. place
in margin. L omits Kat ev t. olk. avrov.
the general category of prevalent un- including one from Pindar about fame
receptivity to which also the following fading at the family hearth (Olymp. Ode,
narrative (xiv. 1-12) may be relegated. xii. 3). —
Ver. 58. Here also editorial
Ver. 53. ptTTJpev in classics to transfer
: discretion is at work. Mark states that
something from one place to another. Jesus was not able to work miracles in
Hellenistic, intransitive remove one- = to Nazareth, and that He marvelled at their
self; one of Matthew's words (xix. i). unbelief. Matthev/ changes this into a
Ver. 54. irarpiSa, in classics father- statement that He did few miracles there
land. Here and in parallels evidently = because of their unbelief, and passes
native town, home. Vide ver. 56 and over the marvelling in silence.
—
Lk. iv. 16. <rvvaY-y-Q, singular, not Chapter XIV. Death of the
plural, as in Vulgate. One syn. index Baptist : Commencement of a New
of size of town (Grotius). Sorre, with — Division of the Evangelic Histoky.
infinitive tendency and actual result.
: Vv. 1-12. Death of the Baptist (Mk.
They were astonished and said it66€v : vi. 14-29, Lk. ix. 7-9). This section
. . SvvapEis, wisdom and marvellous
. might with advantage have been given
works of the latter they had heard, of
; as a short chapter by itself, and a new
the former they had had a sample. start made with the feeding of the
Whence ? that is the question not ; thousands which forms the first of a
from schools, parentage, family, series of narratives together giving the
social environment, or mere surround- story of the later Galilean ministry (xiv.
ings and circumstances of any kind. 13 —
XX. 16). In this section (1-12)
Ver. 55. 6 T. T4KT0V0S vi6<i Mk. has : Matthew still has his eye on Mark, the
6 TeKTtajy, which our evangelist avoids story of the fate of the Baptist being
the son of the carpenter, one only in the there the next after the section in
town, well known to all. Mapiap . — . . reference to mother and brethren,
laKuPos, etc., names given of mother excepting the mission of the Twelve
and brothers, to show how well they (Mk. vi. 7-13) already related in Mt. (x.
know the whole family. And this other 5-15). Indeed from this point onwards
man just come back is simply another of Matthew follows Mark's order. In the
the family whose name happens to be foregoing part of this Gospel the
Jesus. Why should He be so different ? parallelism between it and Mark has
an absurdity, an offence, not to be
It is been disturbed by the desire of the
commonplace. The irritation of the evangelist to draw largely on his other
Nazareans is satisfactory evidence of the source, the Logia, and introduce teach-
extraordinary in Jesus. Ver. 57. Proverb, — ing materials bearing on all the topics
not Jewish merely, but common property suggested in his introductory sketch of
of mankind examples from Greek and
; Christ'searly Galilean ministry: Didache,
Roman authors in Pricacus and v'.'etbtein, cliaps. V. vii. apostolic mission (iv. i.^-
;
— ;
:
2o6 KATA MATOAION XIV.
bCh '"i.^
XIV. I. 'en ^Ktu'O) Tw Katpili T^KOuaei' 'HpwSr^s 6 TCTpdpx^S * tJ|v
^^^"j|"'- * aKof)»' It](TOu, 2. Kai eiire tois trniali' auTou. " Outo5 iajiv '\u)dvvr\%
jj.^"'- . A BaTTTiorTijs •
auTos î\yipQr\ &it6 rdv fCKpwi', Kal 8iA toGto ai
G«l. V. 6.
5uj,,(jjtji5 ^^ccpyoCaii' iv aoTw." 3. 'O yelp 'HpuSt^s Kparnâas "rbv
<• Ch. xxii. '\Q}dyvr]v t.Zr\a€y aurhv"^ Kol eflcTO iv <(>uXaKYJ,^ Sid 'HpwSidSa ttjc
vi. t8. 1 yu^'aiKa iXiTTTTou Tou d8€\<})ou auToo. 4. eXcyc ydp auTw 6
vii. 2, 39. *lwdKKT]s>* "OoK e^conri aoi "^
evîi' ^ aoTi^v'." <• '^''^'^ OeXwi' auTOK
eCh.xxi. 26.
46. Mk.xi diroKTeiJ'ai, e4)op)]9T} rbv o)(\of, on us " •irpo<j>i]Tif]i' auTok €l)ôf,
ii. 29.
1 TCTpaapxT]S in J^CZA. So Tisch. and W.H., though BD spell as in T.R.

' ^B omit avTov, which is an undisputed reading in Mk., whence it may have
been imported.
' ^B read tv (JjuXaKTj a-n<6eTo, which Tisch. and W.H. adopt.
* fei^D omit art. before I. and BZ place avru after U
22), chap. X. ; Baptist (chap, iii.), chap. theory begotten of remorse odd enough, ;
xi. Pharisees (chap. iii. 7-9), chap. xii.

; but better than Pharisaic one begotten
popular preaching (iv. 23), chap. xiii. of malevolence both witnessing to the
;
Chaps, viii., ix. disturb the order by extraordinary in Christ's career. Sia —
grouping incidents illustrating the heal- TovTo the living John did no miracles,
:
ing ministry. but no saying what a dead one redivivus

Ver. I. ^v Ikc(v(|> ry icaipî- Mk. —
can do ? ^vepyovaiv, not he does the :
connects with return of Twelve from mighty works, but the powers (8vvdp,€is)
:
their mission (vi. 14), Mt. apparently work in him, the powers of the invisible
with immediately preceding section. But world, vast and vague in the king's
the phrase recalls xi. 25, xii. i, and it imagination.
may be the evangelist is thinking Ver. 3. yap implies that the following
generally of a time of prevailing in- story is introduced to make the king's
susceptibility (Weiss-Meyer). 'HpujS-rjs
— theory intelligible. " Risen " implies
Herod Antipas, tetrarch of Galilee and previous death, and how that came about
Peraea for many years (4-39 a.d.), married must be told to show the psychological
to the daughter of Arctas, king of Arabia; genesis of the theory. It is the super-
like his father Herod the Great in stitious idea of a man who has murder
cunning, ambition, and love of splendour —
on his conscience. KparYJora?, etc. fact :
in building and otherwise, whereof the referred to already in iv, 12, xi. 2 here ;
new city of Tiberias was a monument the reason given. Of course Herod
(Schiirer, Gesch.,i. 359). aKOTjv, vide iv. — seized, bound, and imprisoned John
24. The fame of Jesus penetrated at through his agents. Sta 'HpuSiaSa a — :
last even into the royal palace, where woman here, as so often, the cause of
very different matters occupied the atten- the tragedy. — yi/vaiKa 4>. vide on Mk. :
tion, ordinarily. — Ver. 2. Traiffiv aiirov : — Ver. 4. tXeye âp 6 pro-

I. The
not his sons, but his servants, i.e., the gressive imperfect, with a force of
courtiers, great men in their way, not pluperfect. John had been saying just
the menials in the palace. The king before he was apprehended (Burton,
would propound his odd theory in Moods and Tenses, § 29). -otJk têorriv :
familiar talk, not in solemn conclave. doubly unlawful as adultery, and as

;
oixos to-Tiv, etc. It is this theory we marriage within prohibited degrees (Lev.
have to thank for the narrative following, xviii. 16, XX.
21). Ver. 5. QiXutv— cf. :
which has no special connection

in itself i. 19. Mark
gives a fuller statement as
with the evangelic history, though doubt- to Herod's feelings towards John. No
less Christians would naturally read with injustice is done Herod here by ascribing
interest the fate of the forerunner of to him a wish to get rid of John. There
Jesus. The king has the Baptist on the are always mixed feelings in such cases.
brain and remarkable occurrences in
; Compare the relations of Akibiades to
the religious world recall him at once to Socrates as described by Plato (Ivn-
mind. It is John he (auxb^) is risen 1
;
iroffiov). c<j>opi^6iri T. i. that lot one ;
—— — ,
:
EYAIIEAION 207
6. '
Yet'eCTiwc 8e dyoiJieVwi' ^ too 'HpwSou, u)p)(TJ(TaTO 1^ OuyaTjjp ttjs^ C/, Gen.
'HpwStdSos iv Tti fAe'cw, Kal r^peae tw 'HpwST) '

•
y. oQ^v p,60* opKou rn^-'poi
'' yfeV'.'-S.
' \ ' > - 5 -' * >^ 2 ' Q 'LI 5^ « O g
wp.oAoYT)(7€f ciuTTJ ooui'ai o eav aiTTjcrTjTat. o. ri oe • Trpopi- Acts iix.
Oft-
paa(7€iaa
c
oiro
V
tt|s
- X
jiirjTpos
.
auTT]5,
- « A
Aos
'
fiot,
" A
<j)H]cnt',
' « t
woe
>
eirt
» ^3{(rvy-ia
W. H.).
^ TTtkaKi TT)i' KC(})aXT]i' '$i}dvvou ToO BaiTTiCTToG. 9. Kal cXuttiÔtj ' 6 h Lk. xi. 39.
PacriXeus, 8ia 8e * tous opKOus Kal tous aucak'ttKeipeVous eKeXeuwe

SoOfji'ai •
10. Kal Tr€(jn|/as 'dTr€Ke<|)dXiCTe TOk* 'lojdi'k'T]!' iv ttj ({>uXaKTJ. i Mk. vi. 16,
II. Kal f\\'i^Qr\ -f] K€<$aKr] auToC eul irivaKi., Kal e860T) tw Kopacriw • 9.
Kal rji'tyKe ttj fitjTpl auTTJs. 12. Kai TrpooeXQorres 01 fjia0T]Tal
auToG Tjpai' to awfia," Kal c6a\)/ai' auT(5 ' • Kal IKQoyjes dTn^YyeiXaf
1 J«^BDLZ have the dat. yevccriois and y€vofi«voi5 for ayoficvuv ; the reading in
T.R. is a grammatical correction.
2 ov in BD.
' BD have XvirtjOeis and omit Se. The reading of the T.R. is an attempt hy
resolution of the construction to make the meaning clear.
* ^BZ omit Tov.
* ^BCDLZ several cursives have irTti>|Aa, for which o-coixa has been substituted as
more delicate.
* ^B have avTov. avTo in Mk. (vi. 29).
thing also feared God and his con-

; given. Cf. Mk. vi, 22, where the fact is
science a little, not enough. It is well more fully stated. The account in Matt,
when lawless men in power fear any- seems throughout secondary. Ver. 8. —
thing. on elxov they took John
. . . : TrpoPiPao-Seio-a not " before instructed,"
:
to be, regarded him as, a prophet. as in A. V., but " brought to this point " ;
elxov does not by itself mean to hold in urged on. It should require a good deal of
high esteem {in pretio habere, Kypke). " educating " to bring a young girl to make
The point is that John for the people such a grim request. But she had learnt
passed for a prophet, belonged to a her lesson well, and asked the Baptist's
class commanding religious respect (so head, as if she had been asking a favour-
Fritzsche, Meyer, etc.). Vide xxi. 46. ite dish (is irepi rivos «SeVp.aTOS StaXc-
Ver. 6. ytvecriois yevoiie'vois one ex- : yofxevT], Chrys., Hom. xlviii.). Kypke cites
pects the genitive absolute as in T.R., two instances of the rare use of the word
which just on that account is to be sus- in the sense of instruction. uSc here and —
pected. The dative of time. But cf. now, on the spot, «|axiTt)s in Mk. That
Mk. vi. 21, where we have y€vo|X£vr]s was an essential part of the request. No
and yevecrtois occurring together, and time must be left for repentance. If not
vide Weiss, Mk.-Evang., p. 221, on the done at once under the influence of wine
literary between the two
connection and the momentary gratification given
texts. Most commentators take yevecriois by the voluptuous dance, it might never
as referring to Herod's birthday. Some, be done at all. This implies that the
e.g.,Grotius, think of the anniversary of Baptist was at hand, therefore that the
the accession to the throne = birthday feast was at Machaerus, where there was
oihi& reigjt. In classic Greek it means a palace as well as a fortress. Ver. 9. —
a feast in honour of the dead on their Xvir-qOtis participle used concessively,
:
birthday, yeve'OXia being the word for a though grieved he granted the request
birthday feast, vide Lobeck, Phryn., 103. the grief quite compatible with the
Loesner, Observ. ad N. T. e. Phil. Alex., truculent wish in ver. 5. âo-iXevs
only by courtesy.— opKovs, plural, sin-
—
cites instances from Philo of the use of
both words in the sense of a birthday gular in ver. 7 spoken in passion, more
;
feast. —
BvyaTTjp t. 'HpwS.
T) Salome by : like profane swearing than deliberate
name. t<jj (AfVo), implies a festive
Iv utterance once for all of a solemn oath,
assembly, as fully described in Mk.— Ver. — Ver. 10. airsKCjjidXKrc expressive :
7. faifjioX6yT)crcv, confessed by oath ;

word, all too clear in meaning, though
obligation to keep a promise previously not found in Attic usage, or apparently
— —— :
2O0 KATA MATOAION XIV.
Tw 'Irjaoo. 13. Kal dKouaas ^ 6 'Itjcjous 6.v€)û)p-(]aev iKtlBev iv ttXoiw

CIS epT^fiOf TOTTOk' pcar' iSia*'. xal dKOuaafTcs 01 o)(\oi riKoXouflrjaai'
i
Mk. y|. 53. auTw ^
ire^tj ' citto twk tt^Xcwk.
14. Kal ^êXdwK 6 'lijaous • cI8« iroXili' oxXok, Kal i<rn\ay)(yiaQr]
k Mk. vi. 5, Itt' aoTou's,'* ical eOepaTTCuac tous ^ dppwarouQ auTui'.
13; xvi. 18. ^
'
' ' J 'Ovl/ias
I";. T
I Cor. xi. Be ye^'OH''*^?, Trpo(rfiX6ok' aoTw ot fia9T]Tal auTou ' Xeyorrcs, ""EpTjjxos
I .\cts xxvii.
9 (same
sense).
ôrni' 6 TOTTOS,
o>\a»
iâ dTTcXOoKTes
Kal
.y,
cis
-fi upa t^St) 'irapYjXflet'
Tas KW|Jias dyopaawan' âuxcHS

,
• dfroXuaok'* tous oyXous,
~ n
pp(i>|j.aTa.
>>
16.
'O 8e 'It|<toGs ciircK auTois, ** Oo XP'^**'' ^XOu<j\,y direXOeif •
86t«
'
aKovo-as 5c Jv^BDLZ. » ireCoi
t^JLZ. » t<^BD omit o I.
* avTois in most uncials; tir awrov? only in minusc. ; from Mk.

* ^BZ omit avTov. * b^CZ add ovv, which W.H. place in margin.
much used at all a plebeian word, ; a multitude from which they wished to
according to Salmasius cited by Kypke, escape.— ot oxXoi no previous mention :
who gives instances from late authors. of the crowds, and no hint that Jesus
Ver. II. r\vixî], not expressly said wished to get away from them looks ;
" there and then," but all points to im- like a digest of a fuller narrative, such as
mediate production of the head on a that in Mk. — Trc^fi (or ireôi), on foot, but
platter in the banqueting hall before the not implying that all literally walked;
guests gruesome ;
sight 1 ^ScSStj, rivtyKt there were sick among them who could
what a nerve the girl must have had I not. The contrast is between going by
her mother's nature in her the dancing ; !-La and going by Uind. Cf. Acts xx. 13.
and the cool acceptance of the horrible Classical instances in philological com-
gift well matched. Kopacriy: not to be — mentaries (Wetstein, Kypke, Eisner,
taken strictly a young unmarried; etc.). —
Ver. 14. c^tXAuv, in this place,
woman, say, of twenty (Holtz., H. C). naturally means going forth from His re-
The dancing of a mere girl would have treat, in Mk. (vi. 34) going out of the
been no entertainment to the sensual ship, the crowd having arrived on the
revellers. The treat lay in the indecency. spot before Him. To escape from the
— Ver. 12. irTwiia : carcase, used abso- people always difficult, now apparently
lutely in this sense only in late writers. more than ever. Evidently a time of
Earlier writers would say -n-Twâ vcKpov. special excitement, popularity at its
Lobeck, Phryn., 375. height, though according to Fourth Gos-
Vv. 13-21. yesus retires ; feeding of pel about to undergo a speedy decline.
thousands (Mk. vi. 30-44 Lk. ix. 10-17). ;
—^cnrXayxvio-OT), deponent passive,
—Ver. 13. dKOTJtras, having heard of the pitied ; and based on the
Hellenistic,
fate of John from John's disciples (ver. Hebrew idea of the bowels as the seat of
12). —avix<^pô-tv kKtldiv: withdrew from compassion used by Symmachus in ;
where He was when the report reached translation of Deut xiii. g. lOcpdircvac — :
Him ; locality not indicated. Mark con- Mark gives prominence to the element of
nects the retirement with the return of instruction healing alone mentioned
;
the Twelve from their mission, and the here.

report they gave, and assigns as motive Vv. 15-21. The feeding.— Yer. 15.
rest for the missionaries. The two 6\|/Cas -ycvo|xcvT]s might mean sunset as :
events might synchronise, arid escape in viii. 16, but from the nature of the
from Herod's dangerous neighbourhood case must mean afternoon from 3 to 6,
might be a joint motive for retirement. the first of the " two evenings ". 6pY]p.os, —
But against this is the speedy return comparatively uninhabited, no towns
(ver. 34). :— £v irXoiw
naturally suggests near. —
^ uipa qS-rj TraprfXQev.the meaning
a place near the sea as starting-point. not clear. Mk. has tiStj uipas ttoXXtjs :
But it may be rather intended to indi- = already the hour is advanced. Various
cate in what direction they were going suggestions have been made eating :
to the eastern side of the lake. 6is «. t. — time (Grot.), healing and teaching time
Kar' ISiav. These phrases have cer- (Fritzsche), daytime (Meyer) is past.
tainly more point in Mk. as referring to Weiss, with most probability, take^ uJâ
: — — —
13—as- EYArrEAION 209
fluTois ufiels (âyelv." 17. Ol Se Xcyouo-iv auTw, " OuK e)(Ofxei/ wSe
t'l ^1] TT^wTe dpTous KOI 8uo IxOuas." 18. 'O Se etirc, "e'peW (ioi
auToos fclSe." ^ 19. Kal KeXeuaas tou9 o)(Xous dvaKXiflTJcai eiri tous
X^prous,' Kal* Xa^wi' tous irevTC aprous Kal tous 8uo IxOuas,
d>'aPX^<J/as CIS TOK oopafoc, "* cuXoyrjcrc • Kal " KXdaas cScjkc tois i!i Ch. \\\i.
26.I Cor.
>ia0T)Tais TOUS aprous, ol &€ )xa6Y]Tal tois oxXois- 20. Kal etfjayoi' X. i6.
n Ch. xxvi.
itd^res, Kal i)(pprd(T6r]crav Kal tjpav to irepiaaiOov tCiv KXaCTficiTwv, 26. Acts
ii. 46 al.
SwScKa KO({)iKous irXiipcis. 21. ol Be eaGtorrcs r\cTav avSpes uxiei
Tr€i'TaKi<rxiXiot, X*^P^^5 yui'aiKoii' Kal iraiStui'. 22. Kai cuOeus o Acts xxvi.
II. Gal. ii.
•^'dyKao-ci' 6 'lr]crous* tous fiaOr^Tcis auToO * t'lJijBricai €is to® ivXoiok, 3. 14-
p Ch. xxi.
Kal " irpodiyeii' auTov eis to irepav, Iws ou diroXiJOT] Tois oxXous. 31 ; xxvi.
32. Mk.
23. Kal diroXuaas Tois oxXous, &vi^r\ els to opos Kar* 1810K X. 3a.
^
o)Se avTovs in J^BZ. ^ i^BC have c-n-i tow x^Pôv D the sing,
; also, but accus.
* BLAI omit Kai. * o I. wanting in ^BCDAI.

" Most uncials omit, but BXI retain avrow.
^ B and several cursives (i, 33, 124) omit to. W.H. place in margin.
= time for sending them away to get narrative, briefly, simply, recounting an
food. —
ttir(5Xvffov though late for the
: amazing event.— tviXdyricrcv with accusa-
purpose, not too late dismiss them forth- ; tive (apTovs) understood. He blessed
with. —
Ver. 16. ov xP*^*'' ex"^"''-'' the loaves and fishes. —
Kal KXacras
a'TTcXOciv, etc. even if, as some think,
: eSojKev, then dividing them gave them to
what happened was that under the the disciples, who in turn gave to the
moral influence of Jesus the people multitude. t<S k6ytf Kal r^ cvXoyî^
present generously made the provisions av^wv Kal Tr\r)9T3v(i)v avTovs, Origen.
they had brought with them available for Ver. 20. SuScKa ko^. -irX. is in appos.
the company at large, the character of with TO iTipicra-tvov r. k. They took
Jesus appears here in a commanding the surplus of the broken pieces to the
light. No situation appears to Him extent of twelve baskets. ko({>ivov;,
desperate, no crisis unmanageable. No answering to the Rabbinical ^Q'^p, a
need to go. Give ye them to eat,
resources will be forthcoming (cf. Exod. basket of considerable size (" ein grosses
xiv. 15). And they were, how we cannot Behaltniss," Wiinsche). Each of the
tell. The story is a fact supported by Twelve had one. The word recalls the
the testimony of all four evangelists, not well-known line of Juvenal (Sat. iii. 14);
a baseless legend, or a religious allegory. " Judaeis, quorum cophinus foenumque
— Ver. 17. TT^vTf apTovis k. S. Ix- ^ suppellex," on which and its bearing on
very modest supply even for the disciple this place vide Schottgen (Hor. Tal.) and
circle. They seem, under the influence —
Eisner. Ver. 21. irevTaKio-xCXioi, 5000
of Jesus, to have been a care-free commen, not counting women and children.
pany, letting to-morrow look after itself. This helps us to attach some definite
" Learn the philosophy of the Twelve, meaning to the elastic words, oxXos,
and how they despised food. Being oxXoi, so frequently occurring in the
twelve they had only so much, and they Gospels. Doubtless this was an excep-
readily gave up these" (Chrysos., H. tionally great gathering, yet the inference
xlix.). Five loaves and two fishes, all seems legitimate that oxXos meant
that was known to be in that vast hundreds, and ttoX-us ©xXos thousands.
gathering. Ver. — 18. <j>Ep{TC, etc. Vv. 22-36. The return voyage (Mk.
Christ's imperial way in critical situa- vi. 45-56). —
Ver. 22. TJvdyKaircv a :
tions often arrests attention. " Stretch strong word needing an explanation not
forth thine hand " (xii, 13). " Bring here given, supplied in John vi. 15. Of
them hither to me." —Ver. ig.
KcXcvo-ag, course there was no physical compulsion,
Xaûv, participles without
avapX€'\|/as, but there must have been urgency on
copula all leading up to tviXd7T)cr€v, the Christ's part, and unwillingness on the part
central chief action : rapid, condensed of disciples. Fritzsche objects to specia)
I 4
— —
2IO RATA MAT0AION XIV
irpoacuâaSai. '0«|<ia9 Se yivof).ivr\s, fi6vo^ r\v iKtl. 24. tA 8«

q Mk. vi. 48 itXoiok tiBti u.6<xov Ttis OaXdacms tic ^ ^ Ba(ravit6ii€voy invb rOiy
(there 01
^
the men, Kufj-druy • r\w ydp ivavrio^ 6 accjxos. 25. TcrcipTi] 8c ûXaKn
the »hip). Tr]s cuKT&s diT'qXdc ^ irpos aoTois i 'Itjotous,' irepiiraTwi' tirl tt)S
OaXtlacnrjs.* 26. Kal i8<5rres auToc ot fiaGTjTai * eirl t^c fldXaaoraK '
' *' "cpiiraTooKTa irapd')(Qr]aav, X^yorre?, "'Oti ' ^(irra(7p.d ôrri.'

fw h'
ivi. 14 Kai diTO Tou 4*<^ôu cKpaâc. 27. eudû; ^ 8c AdXTjorec auTOis i
<«5))-
Mrjaous,* X^ywc, " eapaciTC •
lyu cifjii, )i,T) ôêlcrQe." 28. 'AiroKpi-
0CIS 8c auT£) 6 ricTpos dire ' " Kupic, el cto ct, K^cuatSc p,c irp6s <re
eXadc 1° cm Toi iI8aTa." 29. 'O 8c eiTre*', "'EX0c." Kal KaTaâ?

diTo TOU ttXoiou 6 ^^ n^Tpos ircptctrdnicrcK ^ttI to, uSara, cXOcif ^^ irpos
' For T)v B, some verss. and minuss. have here araSiovs ttoXXovs airo
p.£o-ov . . .
TTjs yTjs air£ix«v, which ^^^H. adopt, putting in margin the reading of T.R., which
is the undisputed reading in Mk.
- Tj\9€v in J^BI verss. 3 Omit o I. i^BCD.
"•
^BA several cursives have the accus. here. ' 01 Be p.a6. i8ovt€s a. in BD.
• Ttjs 6a\acr(rr)« in ^BCD.
'evOvs in t^BD here as always in Mk., whence it may have come. In Mk, this
is a standing variation. It need not be again referred to.
" o I. before avrois in B, omitted in ^D, bracketed in W. H.
^ The order of words varies here. W.H., after B, have airoK. 8t o fl. tiirtv a.
'"
J«^BCDA1 many cursives have cXOttv irpo« trt.
" Art. omitted in ^BD. " icai i]\9(v in BD.
emphasis, and renders :

" auctor fuit What was the starting-point, and the
discipulis, ut navcm conscenderent ". destination? Holtz. (H. C. ) suggests
?<o5 ov aiToXvo-[), subjunctive, here used that the voyage was either from Beth-
where optative would be used in classic saida Julias at the mouth of the upper
Greek. Cf. xviii. 30, and vide Burton, Jordan to the north-western shore, or
5 324. Ver. 23. — a.v4^y] els t6 opos. from the south end of the plain EU
After dismissing the crowd Jesus retired Batiha towards Bethsaida Julias, at the
into the mountainous country back from north end, citing Furrer in support of
the shore, glad to be alone— Kar' I8(av, the second alternative, vide in Mk. Ver. —
even to be rid of the Twelve for a season. 25. TCTopT^j ^vX. = 3 to 6, in the early
— 7rpo<Ttvâa-9ai " Good for prayer the
: —
morning, irpwt. l-irl r. fl. the readings :
mountain, and the night, and the soli- in this and the next verse vary between
tude (fiovoioris), affording quiet, freedom genitive and accusative. The sense is
from distraction (to aTr€pi<nracrTov), and much the same. The evangelist means
calm" (Euthy. Zig.). — 6\|>ias ycv. refers, to represent Jesus as really walking on
of course, to a later hour than in ver. 15. the sea, not on the land above the sea level
— Ver. 24. p.^<rov, an adjective agreeing (Paulus, Schenkel). Holtz. (H. C), re-
with irXolov (Winer, § 54, 6), signi- garding it as a legend, refers to O. T.
fies not merely in the middle strictly, texts in which God walks on the sea.
but any appreciable distance from shore. Ver. 26. <j)avTatrp.a a little touch of:
Pricaeus gives examples of such use. sailor superstition natural in the circum-
But the reading of B, probably to be pre- stances presupposes the impression that
;
ferred, implies that the boat was many they saw something walking on the sea.
stadii (25 or 30, John vi. ig = 3 to 4 — Ver. 27. eXdXT)cr€v: Jesus spoke; the
miles) from the eastern shore. vnro twv — words given (OapcrciTC, etc.), but the
KvpaTuv not in Mk., and goes without
: mere sound of His voice would be
saying; when there are winds there will enough.
be waves. IvavTios o avcpo; — what : Vv. 28-33. Peter episode, peculiar to
wind ? From what quarter blowing ? Mt. The story is true to the chaiactei
— ;
: ; :;
«4—3«. ETArrEAION 211
Toi' '\r\aoOy. 30. fiXivuv Be toc aKCfiOK lorxup^f ^ ^ôPi]9t) •

Kal
'
dp^dixccos ^ KaTairorriêaOai cKpafe, XcywK, " Kupie, CTucrii' (xc. Ch. xviii
6 only.
31. 'Eu9e(i)s §€ 6 'Itjctous €KT€ivas tt)*'
X^^P^ cireXdPeTO aurou, Kal
X^yei auTu,
" 'OXiYotricrre, els ti * cStorroaas ; " 32. Kal cfiPaKTWc ^ t Ch. xzviii.
17 only,
" cKîravei/
auTuf els TO irXoiot', 6 acefios ' 33. 01 Se iy tw irXoiw u Mlc. iv. 39
vi. 51.
eXflcJrres^ TrpoacKOj'TjaaK auTw X^yonres, "'AXtjOus ©eou ulos cl."
34. Kal SiairepdcravTes ^XOok els ttji' yTJf* TeKKYjaape'T. 35. Kal
ciriyi'orrcs outok 01 acSpcs toG tottoo ^Keifou els oXrjk V Lk. vii. i
dire'crreiXa*'
Acts xxiiL
TTjK irepixwpoi' iK€!.yr\v, Kal irpocnrji'syKaj' auTu rtdvras toos KaKws 24 xxviL ;
43. 44
exon-as •
36. Kal irapeKdXouc aiiTov, iâ p.^fof a\{/(urrai tou xxviii. i,x,
I Pet. iiL
Kpacrrre'Sou tou lâriou aurou • Kal octoi 'pijraKTO, ' Sieawflrjaai'.
ao.
1 Omittedin ^B 33. ' avaPavxwv in i^BD 33- • Wanting in ^BI.

* ^BD al. have eiri instead of ci« and omit ti)v yi)f.
—
of Peter. Ver. 30, pXeirwv tov avc|Jiov, place, when they recognised who had
seeing the wind, that is, the effects of it. landed from the boat, sent round the
It is one thing to see a storm from the word Jesus has come
: They bring !
deck of a stout ship, another to see it in their sick to Him to be healed. Ver. 36. —
midst of the waves. KaraiTovriT,taBai -irapEKaXovv, etc. they have now un-
:
he walked at first, now he begins to sink bounded confidence in Christ's curative

so at the final crisis, so at Antioch (Gal. powers think it enough to touch (pdvov
;
ii. 11), so probably all through. A strange a\|;vTai) the hem of His mantle. Sico-w- —
mixture of strength and weakness, bravery 9i]crav they are not disappointed the
: ;
and cowardice ; a man of generous im- touch brings a complete cure (8ta in com-
pulses rather than of constant firm will. position). The expression, So-oi tjij/avro,
" Peter walked on the water but feared implies that all who were cured touched
the to ind : such is human nature, often that was the uniform means. Mk.'s
achieving great things, and at fault in expression, 80-01 &v ij., leaves that open.
little things."
—
(iroXXaKis ra iicydXa
KaropOovaa, Iv toIs IXdrToori IXeyxcTai,
Chapter XV.
Syrophcenician
Washing of Hands
Woman; Second Feed-
;
Chrys., H. 1.) Ver. 31. — eSicrxao-as: ing. The

scene changes with dramatic
again in xxviii. 17, nowhere else in N. T., effect from phenomenal popularity on the
from 8is, double, hence to be of two eastern shore, and in Gennesaret, to
minds, to doubt (cf. Sl^-uxos, James i. 8). embittered, ominous conflict with the
— Ver. 32. avapdvTuv aviTuv Jesus and : jealous guardians of Jewish orthodoxy
Peter. — cKO'Trao-cv used in narrative of
: and orthopraxy. The relations between
first sea-anecdote by Mk., iv. 39 = ex- Jesus and the religious virtuosi are be-
hausted itself (from kottos). -Ver. 33. ol — coming more and more strained and the
fv Tu irXoicj) cf. ol avOpuTroL in viii. 27;
: crisis cannot be far off. That becomes
presumably the disciples alone referred clear to Jesus now, if it was not before
to. — dX-rjOois 6. V. et, a great advance on (xvi. 2l).
TTOTairos (viii. 27). The question it im- Vv. 1-20. Washing of hands {Mk.wii.
plies now settled Son of God.
: 1-23). —
Ver. I. T^T« connects naturally
Vv. 34-36. Safe arrival.—Siairtpd- with immediately preceding narrative
aavres, having covered the distance concerning the people of Gennesaret
between the place where Jesus joined with unbounded faith in Jesus seeking
—
them and the shore. lirl ttjv yrjv they : healing by mere touch of His garment.
got to land ; the general fact important Probably the one scene led to the other
after the storm. —
«ls rewTjo-ap^r, more growing popular enthusiasm deepening
definite indication of locality, yet not Pharisaic hostility. —Trpoo-cpxovTat (ol)
very definite a district, not a town, the
; a. If ol be omitted, the sense is that
'I.
rich plain of Gennesaret, four miles long certain persons came to Jesus from Jeru-
—
and two broad. Ver. 35. Kal liriyvov- salem. If it be retained, the sense is
T«s, etc. again popular excitement with
: certain persons belonging to Jerusalem
its usual concomitants. The men of the came from it, the preposition iv being
— —" :
212 RATA MATeAION XV.
"(wit'hdirb?
XV. 1. TOTE Trpoa^p)(orrai tw '\r\aou ol ^ ivb 'lepoaoXufiUK
b Mk. vii. 3,
YpajiâT(i5 Kol 4>apiaaioi,^ X^yocTcs, 2. "Aiaxi ol fiaOTjTat aou
''
'^'*P'^^''^^*'°"°^'^ ^*' '''**P'^So«''i*' Twc irpcorPoWpw*' ; ou ydp I'lTrroKTai

- G iN
M- ^°'- Tols x^^P'^S auTwK,' SraK apro*' ô'Stwaik'." 3. 'O Sc dTroKpiOels €t-ir«K
Theai. H. auTois, " AittTi Kal uficis TrapaPaiVeTC tt)>' ^rroXrji' tou ecoG 8ia T})^'
c Mk. yii. irap(i8oai»' 6u,wk ; 4. 'O vAp ©cos ^KCTciXaro, X^vwi',* ' Ttixa rhv
' r
10; IX. 39.
» \
' '
II / c
Actixix.g. iraT^po aoG,° Kai t^v ftTjWpa •
Kat, ''O •KaKoXoywf iraTc'pa If)
•
26 ;
xxvH. ^T]Wpa OacciTCi) tcXcutcItu ' 5. u;i6is 8e Xeyere, *0s &k cittt] tw
a6j Heb. irOTpl tj TTJ
'
flTjTpi, AupOK, S Âk ^5 ÎIOC "^
W<|>€XTJ0fis, Kal' ou I4T)
xiii. 9 al.
^ ^BD omit ou ' op. icat ypap,. in fc^BD. * NBA Orig. omit avruv.
* For €VfT€tXoTo Xrywv BD have simply ti-mtv. ^BCD omit «roti.
'
' ^BCD omit Ktti, which affects the construction ; vide below.
changed into a-n-i by attraction of the it did not necessarily mean deliberate
verb.^-4»ap. Kal yp., usually named in disregard of the tradition. It might be
inverse order, as in T.R. Our evangelist an occasional carelessness on the part of
makes the whole party come from Jeru- some of the disciples (rivas, Mk. vii. 2)
salem Mk., with more
; probability, the which even the offenders would not care
scribes only. The guardians of tradition to defend. A time-server might easily
in the Capital have their evil eye on Jesus have evaded discussion by putting the
and co-operate with the provincial rigor- matter on this ground. The Pharisees
ists. —
Ver. 2. Siari ol p.a0. trov irapa^. eagerly put the worst construction on the
no instance of offence specified in this act, and Jesus was incapable of time-
case, as in ix. 10 and xii. i. The zealots serving insincerity thus conflict was :
must have been making inquiries or inevitable. —

viirTctrBai, the proper word
playing the spy into the private habits before meat, oirovC"irT€o-9at, after,
of the disciple circle, seeking for grounds Eisner, citing Athenaeus, lib. ix., cap.
of fault-finding {cf. Mk. vii. 2). irapa- — 18. —opTOv car6io>o-iv, Hebrew idiom for
âCvovo-i strong word (Mk.'s milder),
: taking food. The neglect charged was
putting breach of Rabbinical rules on a not that of ordinary cleanliness, but of the
level with breaking the greatest moral technical rules for securing ceremonial
laws, as if the former were of equal cleanness. These were innumerable and
importance with the latter. That they ridiculously minute. Lightfoot, referring
were, was
deliberately maintained by the to certain Rabbinical tracts, says " lege, :
scribes (vide Lightfoot). tt)v irapdSoo-iv si vacat, et si per taedium et nauseam
T. IT. not merely the opinion, dogma,

: potes".
placitum, of the elders (Grotius), but Vv. 3-6. Christ's reply ; consists of a
opinion expressed ex cathedra, custom counter charge and a prophetic citation
originated with authority by the ancients. (w. 7-9) in the inverse order to that of
The " elders " here are not the living —
Mk. Ver. 3. icai vifitls the retort, if :
rulers of the people, but the past bearers Justifiable, the best defence possible of
of religious authority, the more remote neglect charged = " we transgress the
the more venerable. The " tradition " tradition because we want to keep the
was unwritten (aypa<|>os SiSao-KaXCa, commands of God choice lies between :
Hesych.), the " law upon the lip these you make the wrong choice ".
;
reaching back, like the written law (so it Grave issue raised no compromise ;
was pretended) to Moses. Baseless asser-

, possible here. —
Sia t. ir. vfiuv not rules :
tion, but believed therefore to attack the

; made by the parties addressed (Weiss-
TrapdSoo-is a Herculean, dangerous task. Meyer), but the tradition which ye
The assailants regard the act imputed as idolise, your ^xtcioM?, paradosis. Ver. 4. —
an unheard-of monstrous impiety. That h yap 6f6s counter charge substantiated.
:
is why they make a general charge before The question being the validity of the
specifying the particular form under which tradition and its value, its evil tendency
the offence is committed, so giving the might be illustrated at will in connection
latter as serious an aspect as possible. with any moral interest. It might have
ov yap viiTTOvTai, etc. granting the fact : been illustrated directly in connection
I—9- EYArrEAION 213
riji,t]crr] ^ r6y iraWpa auToG ij T^f fiTjrepa auTou •

6. koI *i^KupuaaT€ eMk. vil. 13.
TTji' ivro\i]V^ ToO ©eoO Bid Trji' TrapdSoaif ufiuf. 7. 'YiroKpirai, f Mk. vii. 6;
'
'KaXws irpoeiîiTeuo-e * irepi up.wi' 'Haaias, X^ywK, 8. 'Eyyit^t fioi 6 Lk. xx.39.
\aos ooTOS T<j> oTojiaTi auTdiy, kui tois X^'^^"''' Tifia * t) Oe Iromcalljr
-, »«'>
Kapoia auTuK iroppu dircxei
>/ >>»->
cfrcftou. 9.
1/
' \i.aTr\v
I*^
ov/o
oe acpoio'ai
'
|Jie,
inMk. vii.
2 Cor.
g.
li. 4.
g here and in Mk. vil. 7 (from Is. xxix. 13).
^ ^BCDAl have TijATjaei.. Tt|JiTj<rT| answers to ciiri], and being made dependent
on OS av by Kai is part of the protasis.
^ TOK Xoyov in BD (W.H.) ; tov vo(*ov in ^C (Tisch., W.H. marg.).
' Augment at beg., cirpo4>, in ^BCDL.
* The T.R. gives the quotation in full. ^BDL have o Xaos ovtos tois xo^Xcci
u« Ti(ia: Tisch., W.H. (ovtos o Xaos and a-yainj for Ti(ia in margin).
with moral purity versus ceremonial. Corban, even though profanely and
The actual selection characteristic of heartlessly spoken, bound not to help
Jesus as humane, and felicitous as ex- parent.s, but did not bind really to give
ceptionali'f clear. — rlftf . , . TcX«vTdTw : the property to sacred uses. " Ad
fifth commandment (Ex. xx. 12), with its dicanda sua in sacros usus per haec
penal sanction (Ex. xxi. 17). Ver. 5 — verba nullatenus tenebatur, ad non
shows how that great law is compro- Juvandum patrem tenebatur inviola-
—
mised. vficXs 8^ Xry. the emphatic : biliter." — ov prj Ti,p,T]o-€i, he shall not
antithesis of vfitis to dtbt a pointed re- honour — he is exempt from obligation
buke of their presumption. The scribes to such the rule in effect, if not in words,
:
rivals to the Almighty in legislation. of the scribes in the case. The future
"Ye say": the words following give here has the force of the imperative as
not the ipsissima verba of scribe-teaching often in the Sept. {vide Burton, M. and
or what they would acknowledge to be T., § 67). If the imperative mean-
the drift of their teaching, but that drift ing be denied, then oi p,T| t. must be
as Jesus Himself understood it = " This taken as a comment of Christ's. Ye say,
is what it comes to." " Aupov " —let it = " whosoever," etc. in these circum- ;
be a gift or offering devoted to God, to stances of course he will not, etc. As

the temple, to religious purposes, i.e., a the passage stands in T.R. the clause
Corban (Mk. vii. n) ; magic word re- Kttl oi (XT) Tip.ii<7~j), etc., belongs to the
leasing from obligation to show honour protasis, and the apodosis remains un-
to parents in the practical way of contri- expressed = he shall be free, or guiltless,
buting to their support. Of evil omen as in A. V. —
Ver. 6. TJKvpucraTe, ye in-
even when the " gift " was bond fide, as validated, by making such a rule, the
involving an artificial divorce between aorist pointing to the time when the rule
religion and morality easily sliding into
;
was made. Or it may be a gnomic
disingenuous pretexts of vows to evade aorist so ye are wont to, etc.
; The
filial responsibilities reaching the lowest
; verb dKvp6ta> belongs to later Greek,
depth of immorality when lawmakers though Eisner calls the phrase " bene
and unfilial sons were in league for Graeca ". — Sio, . . . vp,wv : an account
common pecuniary profit from the of your tradition, again to mark it as
nefarious transaction. Were the fault- their idol, and as theirs alone, God
finders in this case chargeable with re- having no part in it, though the Rabbis
ceiving a commission for trafficking in taught that it was given orally by God to
iniquitous legislation, letting sons off for —
Moses. Ver. 7. woKpiTaL no thought
a percentage on what they would have to of conciliation open war at all hazards.
;
give their parents ? Origen, Jerome, " Actors," in their zeal for God, as illus-
Theophy., Lutteroth favour this view, trated in the case previously cited. God
but there is nothing in the text to justify first, parents second, yet God not in all
it. Christ's charge is based on the their thoughts.^ —
icaXws, appositely, to the
practice specified even at its best honest : purpose. Isaiah might not be thinking
pleading of previous obligation to God of the Pharisees, but certainly the quo-
as a ground for neglecting duty to tation is very felicitous in reference to
{Kirents. Lightfoot (Hor. Heb.) under- them, exactly describing their religious
stands the law as meaning that the word character. Mt. follows Mk. in quoting ;
— — —"
214 KATA MAT0AION XV.
h here »nd 8i8({(X(corr£s ^ SiSouTKaXias, ' ^rriXfiaTa dkOpoSirwy.' " lo, Kai
'-'O'PP irpoaKaX«a<ifi«>'os t^k oxXo»', ciTref auTOi$, "'Akouctc koI aoj'icTC.
J°
in Paul. ii_ Q^ T^ eiCT€pY6u.€»'0»' CIS T^ OT(5ll,a KOIKOI TOK avBoUiTTOV •
dXX&
I Mlc. vu. 7.
r/vr- r ^ r
Col. ii. M TO iKTropeu6uL€voy ck too oroaaTos, toGto koi^'oi rbv afGpuiroK."
(not in '
^
_
'
profane 12. Tore npo(Tf.\Q6trrts 01 iiaOnTal auTou ^ fltroy^ auTW, "OlSas OTi
author*). ^ . , ,
'„
; ,
j
here only ol apiCTaioi dKouaarrcs roy X^vov eorKak'SaXiaOrjaaK ; 13. *0 8e
in N.T. A V « / « /
k Ch. xxiii. diroKpi6ci.s eiTTC, " ndaa I
^ 4*uTcia, tjk ouk e4>uTcuae>' 6 iraTTJp fi.00 6
Acts i. 16. oupdfios, ^Kpiâ)9i]!T€Tai. 14. d<})CT€ auTOus 'oSrjyoi cIcti tu4)XoI
here only TUI^XuK * •

Tu4)XoS 8c T0<j)X6»' ihv <iP'4"5T€pOl CIS P66o»'OK
1 o8T)YiJ,
xiii 36, ircCTOUKTai." 15. *ATroKpi6cis 8c 6 fl^Tpos ctircK auTw, "'pdaoy

T.R.).
1
i»5BD and several cursives omit avrov. ' Xryotio-iv in BD.
' Instead of oST|-yoi . . . tv(|>Xmv BDLZ have Tv^XoicurioSiiYoi (W.H.). t<) hai
the same inverted, 08. €iai ru^.
neither follows closely the Sept. (Is. xxix. the ethical emphatically the law of God
13).—Ver. 8. r] Si KapSia, etc. at this : (TT|r ivToXtjv tov 6tov, ver. 3).
point the citation is particularly apposite. Vv. 12 14. Disciples report impression
They were far from the true God in made on Pharisees by the word spoken to
their thoughts who imagined that He the people. Not in Mark. Ver. la. —
could be pleased with gifts made at the
expense of filial piety. Christ's God
â-Kav8aXCa6T]<rav double offence (i) :
appealing to the people at all (2) uttering

—
;
abhorred such homage, still more the suchz word, revolutionary in character.
hypocritical pretence of it. Ver. 13. 6 8i airoKpi6elc, etc. : the
Vv. 10, II. Appeal to the people: a disciples were afraid, but Jesus was in-
mortal offence to the Pharisees and dignant, and took up high ground.
scribes, but made inevitable by publicity <^vT((a for ^vTcvpa, a plant, " not a
of attack, the multitude being in the back- wild flower but a cultivated plant
ground and overhearing all. —aKovcrc (Camb. G. T.), refers to the Rabbinical
Kai trvvltrt abrupt, laconic address a
: ; tradition natural figure for doctrine,
;
fearless, resolute tone audible. Ver. — and so used both by Jesus and Greeks
II. Simple direct appeal to the moral {vide Schottgen and Kypke). Kypke re-
sense of mankind one of those emanci-
; marks: "pertinet hue parabola irtpi tov
pating words which sweep away the cob- •rircCpovTOs ". —
6 iraTiip (lov : the state-
webs of artificial systems better than ; ment in the relative clause is really the
elaborate argument. It is called a main point, that the tradition in question
parable in ver. 15, but it is not a parable was a thing with which God as Jesus
in the strict sense here whatever it may conceived Him had nothing to do. This
be in Mk. {vide notes there). Parables an important text for Christ's doctrine
is
are used to illustrate the ethical by the of the Fatherhood as taught by dis-
natural. This saying is itself ethical to : criminating use of the term iraTijp. The
EKirop(vd)xevoy ix tov vroiLOLTO^ refers idea of God implied in the Corban tradi-
to words as expressing thoughts and de- tion was that His interest was antago-
sires (ver. 19). — ovi TO eicrcp. els to crTd|j.a: nistic to that of humanity. In Christ's
refers to food of all sorts
clean od taken ; ; idea of God the two interests are coinci-
with unclean hands, and food in itself dent. This text should be set beside
unclean. The drift of the saying there- xii. 50, which might easily be misunder-
fore is ceremonial uncleanness, how-
: stood as teaching an opposite view.
ever caused, a small matter, moral un- JKpitwdifo-cTau This is what will be,
cleanness the one thing to be dreaded. and what Jesus wishes and works for:
This goes beyond the tradition of the uprooting, destruction, root and branch,
elders, and virtually abrogates the no compromise, the thing wholly evil.
Levitical distinctions between clean and The response of the traditionalists was
unclean. A sentiment worthy of Jesus crucifixion. Ver. 14. —
a<|>cTe the case :
and suitable to an occasion when He hopeless, no reform possible on the ;
was compelled to emphasise the supreme road to ruin. tv<^Xoi tUriv oStjyoi the :
importance of the ethical in the law reading in B is very laconic = blind men
—
EYArrEAION 215
TJfiii'TTjK TTapaôX^K TawTtjK." ^ 16. 'O Sc 'liâous ^ <iTrei', " " 'AKfi^>'"'^*'^*°°'y-
Ktti ufiEis ' icruveroi itrrt ; 17. outtw' coeire, on ttSk t6 eicnropeu^- ?j; ^-.JS-
U6K0V €is TO oToiia els ri]v KoiXiac xuptl, koI els dieSpwKa ckBcIX-
\
\€Tat; 10.o X <^^ I
Ta oe ciciTopeuofiCi'a
> ' -
eic tou (TToaaTos €k tt]9 Kaooias
2-1 c
21- Lk. U.
35;ix-47;
xxiv. 38.
efepxerai, KaKetâ koicoi tov afopwTroi'. 19. ^k yap ttjs Kapotas 20. Jas.
iîpyôvTai * SiaXoyicrfiol iroKTipoi, '''<|)0K0i, ''p.oixciai, iropKciai, KXoirai, p These are
tf'cuSofiaoTupiai, ^Xaaîr^jAiai. raord

20. cori tA Koicourra tov
»a
avUpdJiTov • TO be
\t>\3' \i~j
ai'tirrois X'P°^'' 4*'*Y"^'' °" KOiKOt
«\j«A
to»' aj-opwirov.
»»
words
common
to this list
21. Kai e|eX0u»' iKelBiv 6 *li)aous dKcxwptJcreK eis rd fi^prj Topou in Gal. v.
10: both
doubtful there.
' ^BZ omit TaDTT|v and Irjo-ovs (D also omits I.). 'ov in BDZ33.
are the leaders, the suggestion being: Jesus would gladly have avoided, but He
we know what happens in that case. forces Himself to speak of it for the sake
The point is the inevitableness of ruin. of His disciples. The idea is from food :
What follows expresses what has been no moral defilement comes to the soul;
already hinted. —
•ru«|)\os Si t. i. 68. if : such defilement as there is, purely
blind blind lead iStjy^, subjunctive,
; physical, passing through the bowels
with lav as usual in a present general into the place of discharge. Doubtless
supposition. —
ajA^xSrepoi, both Rabbis : Jesus said this, otherwise no one would
or scribes and their disciples. Christ have put it into His mouth. Were the
despaired of the teachers, but He tried to Twelve any the wiser? Probably the
rescue the people hence w. 10, ii. ; very rudeness of the speech led them to
Vv. 15-20. Interpretation 0/ saying in think. —Ver. ii8. JKiroprviipcya words :
ver. II. — Ver. 15. flcTpos, spokesman representing thoughts and desires,
as usual (& 9cp)Ji6s koX iravraxov morally defiling, or rather revealing
TrpocfjOdvoiv, Horn. li.). vapa-
Chrys., — defilement already existing in the heart,
Po\i]v, here at least, whatever may be seat of thought and passion. Ver. 19. —
the case in Mk., can mean only a dark ^droi, etc. breaches of Sixth, Seventh,
:
saying, otkotcivos Xdyos (Theophy, in Eighth, and Ninth Commandments in

Mk.), "oratio obscura" (Suicer). The succession. —
Ver. 20. Emphatic final
saying, ver. i r, was above the understand- reassertion of the doctrine.
ing of the disciples, or rather in advance Vv. 21-28. Woman of Canaan (Mk.
of their religious attainments for men ; vii. 24-30). This excursion to the north
often deem thoughts difficult when, is the result of a passionate longing to
though easy to understand, they are escape at once from the fever of popu-
hard to receive. The Twelve had been larity and from the odium theologicum of
a little scandalised by the saying as well Pharisees, and to be alone for a while
as the Pharisees, though they did not with the Twelve, with nature, and with
like to say so (kuI avxol Tjpc'pa dopvôv- God. One could wish that fuller details
p,evoi, Chrys.). —
Ver. 16. aKpT)v, accusa- had been given as to its duration, extent,
tive of aKpT), the point (of a weapon, etc. From Mk. we infer that it had a
etc.) =
KaT' aKpT)v \p6vov, at this point wide sweep, lasted for a considerable
of time, still ; late Greek, and con- time, and was not confined to Jewish
demned by Phryn., p. 123 (dvri rov rri). territory. Vide notes there.
— d<rvvcToi €<rT€. Christ chides the Ver. 21. &vcxupT|o-cy, cf. xii. 15.
Twelve for making a mystery of a plain cU Ta pcpi) T. Kal Z. towards or into ?
:
matter (" quare parabolice dictum putet Opinion is much divided. De Wette cites
quod perspicue locutus est," Jerome). in favour of the latter, Mt. ii. 22, xvi. 13,
Very simple and axiomatic to the Master, and disposes of the argument against it
but was it ever quite clear to the based on airo TtJv opiwv ckcivuv (ver. 22)
disciples ? In such matters all depends by the remark that it has force only if
on possessing the requisite spiritual opia, contrary to the usage of the evan-
sense. to see when you have eyes.
Easy gelist, be taken as = boundaries instead
— Ver. d<|i(Spuva: here only, pro-
17. of territories. On the whole, the con-
bably a Macedonian v/ord = privy ; a clusion must be that the narrativs leaves
vulgar word and a vulgar subject which the point uncertain. On psychological
—
2l6 KATA MATOAION XV.
Kal IiSwi'O';. 2 2. Kai i8ou, yvvr] Xafavaia dirS xwk 6pia>K ckcicwk
^êXOouaa tKpau'yaae*' ^ auT<Ii,' X^youira, "'EXtTjadc fie, Kupie, uic *
AaPiS •
1^ 6uydrr]p jjioo kokws SaiiJioKiêTai." 23. 'O 8e oSk
iTTeKpiOv] auTTJ XoyoK. Kal irpocreXOoi'Tes ot iiaGriTat auTOu TJpwTW*'*
'
q Lk. xziii. , , » ,
<f > /\ . > « »
26 (with aoTo>', XeyoKTcs, AiroXuaoy auTTjc, on Kpciêt
,
' oiriadcf iqu.wi'.
here). 24. 'O Be diroKpiOcis clirek, " Ouk dTrecrTdXr](' ei fit) els xd irpoPara
r Mk. ix. 21, > \ »\> » 1, »\ " c IN - « \ /I
24. Acts Ta QTVoAwAora oikou lapar)A. 25. H be eXoouaa jrpoffeKoi'ei qutw,
a8. 2 Cor. Xe'youtra, " Kupie, ' Poi^Gei p.01." 26. 'O 8e d-rroKptGeis eiiref, "Ouk
vi.a. Heb. „
ii. 18.
\^6ô-'»
'0^1 KQAok" Kapeiv TOk aproK twj' tckkw^, kui pa\ei»' rots KUfapiois.
-/ ^D\--'• /..
» «Kpatev in BDI (W.H.). The aor. »Kpo5«v in ^Z (Tisch. and W.H. marg.).
The imperfect is truer to life.
» ^BCZI omit avTo). ^ V109 in BD. < qpuTOvv in J^BCDX.

ovK eo-Ti KaXov is so weightily supported (all the great uncials with exception
•
of D) that one can hardly refuse to accept it as the true reading. Yet the readin:^
of D, OVK «|t«m, has strong claims, just on account of the severity it implies and
because the other reading is that of Mk.
grounds the presumption is in favour of behaviour a reason for it would not ;
the view that Jesus crossed the border occur to them. They change placet
into heathen territory. After that inter-with the Master here, the larger-hearted
view with sanctimonious Pharisees who appearing by comparison the narrow-
thought the whole world outside Judea hearted. diroXvCTov, get rid of her by —
unclean, it would be a refreshment to granting her request. on Kpdjei they — :
Christ's spirit to cross over the line and were moved not so much by pity as by
feel that He was still in God's world, dread of a sensation. There was far
with blue sky overhead and the sea on more sympathy (though hidden) in
this hand and mountains on that, all Christ's heart than in theirs. Deep
showing the glory of their Maker. He natures are often misjudged, and shallow
would breathe a freer, less stifling atmo- men praised at their expense. Ver. 24. —
sphere there. Ver. 22. — Xavavaia the OVK dTreo-TaXi^v Jesus is compelled to : :
Phoenicians were descended from a explain Himself, and His explanation is

colony of Canaanites, the original in- bond fide, and to be taken in earnest as
habitants of Palestine, Gen. x. 15 (vide meaning that He considered it His duty
Benzinger, Hib. Arch., p. 63). Vide to restrict His ministry to Israel, to be a
—
notes on Mk. IX. p,c, pity me, the shepherd exclusively to the lost sheep of
—
mother's heart speaks. vU A. The title Israel (to. irp^Para t. d., cf. ix. 36), as
and the request imply some knowledge He was wont to call them with affec-
of Jesus. Whence got ? Was she a tionate pity. There was probably a
proselyte? (De Wette.) Or had the mixture of feelings in Christ's mind at
fame of Jesus spread thus far, the report this time an aversion to recomrnencc ;
of a wonderful healer who passed among just then a healing ministry at all —
the Jews for a descendant of David ? a craving for rest and retirement a ;
The latter every way likely, cf. Mt. iv. disinclination to be drawn into a ministry
24. There would be some intercourse among a heathen people, which would
between the borderers, though doubtless mar the unity of His career as a prophet
also prejudices and enmities. —
Ver. 23. of God to Israel (the drama of His life to
6 ii oviK dir. a new style of behaviour serve its purpose must respect the limits
:
on the part of Jesus. The role of inof time and place) a secret inclination ;
difference would cost Him an efl'ort. to do this woman a kindness if it could

fipwTwc (ovv W. and H. as if contracted in any way be made exceptional; and last
from ipTt<i»), besought in classics the but not least, a feeling that her request
;
verb means to inquire. In N. T. the was really not isolated but representative
two senses are combined after analogy of = the Gentile world in her inviting Him, a
fugitive from His own land, to come over
7^XJ7. The disciples were probably and help them, an omen of the transference
surprised at their Master's unusual of the kingdom from Jewish to Pagan soil.
- —
ii —31. EYArTEAION 217
27. 'H 8e E11T6, **Nai, Kupie ' Kal y^P ^ '''°- Kumpia iaGUi citto t5>v
^î)(iu)v Tuv * TTiirTiJiTWi' oLtto ttjs '

TpaTTeX^S tS>v Kupitav auToii'.
"
s Mk. vii.
. ToTC aTTOKpiOEis o lT]aou$ eiTTCC aoTT), Q yuj-ai, p.€Ya\T) aou xvi. 21
><««,/
TJ TTIOTIS
6,1(6 TT^S WpaS

• yCKTjfll^Ta)
CKCll'TJS.
tTOt (US 6AeiS." Kal iddr] iq OuyClTTIp aUTTJS t same phr
in Lk. xvl
21.
-
29. Kol fAeraPas ^KelSeK 6 'itjaoGs ^\9e Trapd ttjc QoKaauav tt^s
FaXiXaias " Kal d^'a^ds ets to opos, eKaOrjTO ckci. 30. icai
•jrpo(7TJX0oi' auTW o)(^\oi iroXXoi, exorres jxe9' eauTliik' x'^ôuSj tu<j>-
XOUS, Kb)(f>OUS) ° KuXXouS,^ Kal CTc'pOUS TToXXoUS, Kal Ippilj/aK aUT0U9 11 Ch xviii
^ X /« - >i - s > >fl y . / • " Mk. ix
irapa tous irooas tou Irjaoo **
Kai eocpdircuo'eK aoTous •
31. (dotc 43.
ToAs ©xXous* Oaufidcai, pXeironros ku4)ous XaXourras,^ kuXXoos

uyi€is,' X"^°"5 TTcpiiraTourras, ical Tu4>Xoiks pXeiroinras •
xal
* B omits yop, which therefore

H. bracket. As Weiss suggests it may haveW
fallen out per incuriam. seems needed, vide below. Yet vide Mk.
It
' The order in which these four words (x<oXoijs, etc.) are given varies. 15 has
KvXXovs before tv<{)Xovs, which W.H. adopt. The order of T.R. is supported only
by late MSS.
' avTov tor Tov I. in ^BOL, * tov oxXok in ^CDA.
* B has aKovovras. •
i«^ omits this clause.
Vv. 25-28. Entreaty renewed at close in conceiving of the healing asked as

quarters with success. Ver. 25. — ^ ii only such a crumb for jesus to give.
tXOovcra, eic. Probably the mother read Ver. :<:8. Immediate compliance with
conHict and iriesoiution in Christ's face, her request with intense dehght in her
and thence drew encouragement. Ver. — faith,which may have recalled to mind
26. ovK €<rTiv KaXov, etc. seemingly a : that of another Gentile (Mt. viii. 10).
hard word, but not so hard as it seems. w yvvai: exclamation in a tone enriched
First, it is not a simple monosyllabic by the harmonies of manifold emotions.
negative, leaving no room for parley, What a refreshment to Christ's heart to
but an argument inviting further dis- pass from that dreary pestilential tradi-
cussion. Next, it is playful, humorous, tionalism to this utterance of a simple
bantering in tone, a parable to be taken unsophisticated moral nature on Pagan
cum grano. Third, its harshest word, soil The transition from the one scene
!
iruvapiois, contains a loophole. Kvvdpia to the other unconsciously serves the

does not compare Gentiles to the dogs purposes of consummate dramatic art.
without, in the street, but to the house- Vv. 29-31. Return to the Sea oj
hold dogs belonging to the family, which Galilee (Mk. vii. 31-37). Ver. 29. irapa —
got their portion though not the chil- T. 6. T. faX., to the neighbourhood of
dren's. —
Ver. 27. vai, Kvpie Kal yap, the Sea of Galilee on which side ? ;
etc. eager assent, not dissent, with a

: According to Mk., the eastern, ap-
gleam in the eye on perceiving the proached by a circuitous journey through
advantage given by the comparison = Yes, Sidon and Decapolis. Weiss contends
indeed. Lord, for even, etc. Kypkc cites an that Mt. means the western shore. The
instance from Xenophoii of the combina- truth. seems to be that he leaves it vague.
tion vai Kal yap in the same sense. Mis account is a meagre colourless re-
»(/iXi<">') dimin- iruir. ij/i§, a bit, crumb, production of iMk.'s. Mc takes no interest
found only in N. T. (here and Mk. vii. 28, in the route, but only in the incidents at
Lk. xvi. 21 T. R.), another diminutive the two termini. He takes Jesus north
answering to Kwcipta = the little pet to the borders of Tyre to meet the woman
dogs, eat of the minute morsels. Curi- of Canaan, and back to Galilee to feed
ously felicitous combination of ready the multitude a second time. els to —
wit, humility and faith wit in seizing : opos, as in v. i, and apparently for the
on the playful Kuvdpia and improving on same purpose eKaO-rjTo e., sat down
:
it by adding i{;ixi°'> humility in being there to teach. This ascent of the hill
content with the smallest crumb;;, faith bordering the lake is not in Mk. Ver. —
— : — — :
2l8 KATA MATBAION XV.
'
(â,p2I',
' *^°^'^'^'^'' ^^^ ®^°*' ''<^P^^- 32- 'O §€ 'iTjaous TrpoaKoX€a{i|iCK05
[^"'^7**'tous fiaOriTcls aoToC ctirc, " lTrXaYX>'itoF"*i ^"Ti t^k ©xXof, on r^Sri
Tpeis *
'^
''^- -qfiipas ^ irpoorfji^t'ooo-i (ioi, Kal ouk eôuai ti 4x^7*^'^'" "**'
J""'.'-
Acts V. 7 (i-jT-oXGo-ai aoToos " kt)ot€is ou OAu, tRXudwaif eV
jiTJiroTC ttj 68u»."
" ^''/"'' 33- Kal XcyouaiK auTw 01 |xa6T]Tai aoTOu,'^ " floOec iifiiK e** cprjfAio
^'•..-3; aproi TOffouToi, wcttc xoprdaat o)(Xo>' ToaouTOK;" 34. Kai Xeyei
xMW.
Tim.
Mk.
T. 5.
viii. 3. ,,,,.,
auTOis 6
Kal ^Xiva
'Itjo-ous, " rioCTOus apToos €X«Te
\
35. Kai cKcXcuae tois oyXois ' ' Ava-nâtlv
;
" Ol 8c flirov, " 'ETrT<£,
^ iY6u8ia.
'^
y viii. 7.
z Mk. vi. 40 ^ ^ \ a\ £ \.\ n • \
(absol.) ; eiri TTi*' yr\v •
36. Kai Xapwf * toos lirra aprous Kal tou$ lYûas,*
(^ttI ni? )-.) cuYapioTTjcras CKXaae, xai eSupce" tois fAaOTjTais auToC/ ol 8e
Lk. xi. 37
(=ii'ouc\f»'Ofioi). John xxi. ao oi.
1 T)(i,epai in most uncials. J«) and Origen have the accus. (T]|j.cpas T.R.),
obviously a grammatical correction.
^ ^B omit avTov. * For ckcX, tois ox- ^^BD have irapaYYciXas t<i» oxXw.
* For Kai Xaûv i^BD have cXa^c. * i^BD insert Kai before e-vxapioTtjcras.
« cSiSov in t^BD. ''
t^BD omit avTov.
30. x"^°^5' ^'^- *^* people wanted •

The reading of D adopted by Fritzsche,
healing, not teaching, and so brought which inserts clcri sal after Tpels, though
tlieir sick and suffering to Jesus. «p- — not to be accepted as the true reading,
pi\|/av they threw them at His feet
:
may be viewed as a solution of the
either in care-free confidence, or in haste, problem presented by the true reading
because of the greatness of the number. vide Winer,§ 62, 2. vtjo-tcis, fasting
.\mong those brought were certain classed (vTj, similar to viîrios from vtj,
lirBiut
as KvXXovs, which is usually interpreted ciros), here and in parallel text in Mk.
"bent," as with rheumatism. But in only. The motive of the miracle is not
v:viii. 8 it seems to mean "mutilated". the distance from supplies but the ex-
Eu thy. takes kvXXoi = ol axcip<Si and hausted condition of the people after
Grotius argues for this sense, and infers staying three days with Jesus with quite
that among Christ's works of healing inadequate provision of food. Mk. states
were restorations of lost limbs, though that some were far from Jiome (viii. 3),
we do not read of such anywhere else. implying that most were not. But even
On this view •uy'-"'' '^^^- 3^' ^'^' mean those whose homes were near might faint
apTiovs, intcgros. Ver. 31. XaXovvTas — (ckXvOuo-i, Gal. vi. 9) by the way through
this and the following participles are used —
long fasting. Ver. 33. Toaovroi, Sxttc
substantively as objects of the verb pXe- XopTacrai. &<rT* with infinitive may be
irovTas, the action denoted by the parti- used to express a consequence involved
ciples being that which was seen. in the essence or quality of an object or
3.8d|otrov T. 6. *l<rpaiiX. The expression action, therefore after too-ovtos and
suggests a non-Israelite crowd and seems similar words vide Kiihner, § 584, 2, aa.
;
to hint that after all for our evangelist —Ver. 34. apTovs the disciples
irio-oTJs :
Jesus is on the east side and in heathen have larger supplies this time than the
territory. But it may point back to ver. first, after three days, and when the
24 and mean the God who conferred supplies of the multitude are exhausted
such favours on Israel as distinct from seven loaves and several small fishes.
the heathen (Weiss-Meyer). Ver. 36. (vxapi(rTi]<ras, a late Greek
Vv. 32-38. Second feeding (Mk. viii. word (" does not occur before Polybius
i-g). —
Ver. 32. oTrXayxviSofiai, with 4irl in the sense oi gr alias agere'' Camb. —
as in xiv. 14, Mk. viii. 2, with irepi in ix. N. T.), condemned by Phryn., who
36. In the first feeding Christ's com- enjoins xîfnv eiScvai instead (Lobeck,
passion is moved by the sickness among p. 18). Eisner dissents from the judg-
the multitude, here by their hunger. ment of the ancient grammarians, citing
T)p.e'pai Tpeis: that this is the true reading instances from Demosthenes, etc.— Ver.
is guaranteed by the unusual construction, 37. cTTTo airvp(8as baskets different
:
the accusative being what one expects. in number and in name. Hesychius
—
ja—39- XVI. I. EYArrEAION 219
Tw oxXw.^ 37. Kol €4)aY0c irdrres, Kai i\opTd(TQr\(ray

•
p,aOT]Tai
Kol ^pai- '^

TO TreptCT(T€uo»' TWK KXao-fidTwi', e-irrci '<nrupi8as TrXVipeis. «Ch.xvi.io
38. 01 8c 6o-0iorre5 tjctoj' rerpaicioxiXioi aj-Spes, X"pi5 y"'''*"*"'' "^"^^ ?°- *'^'*
iraiSib)!'.
39. Kal diro\u(Tos rods ©xXous ivifiri €is to itXoiok, koi TiXOeK cis
Tol opia MaySaXd.^

XVI. I. Kal irpocrcXOorres 01 apicraioi koi laSSouKaloi ircipd-
(oKTCS iirnp(aTn(Tav * aurSi' <n\\i€iov eic Tou oupacou eTrioei|ai auTOis.
* Tois oxXoLs in ^BL al. ^ Upav after KXao-ftaTuv in BD.

» MayaSav in t^tJD, adopted in Tisch., W.H., etc., and doubtless the true
reading. Ma^SaXa is a known substituted for an unknown.
* tirripwTMv in
J«^
(Tisch. and W.H. marg.).
defines <nrvp(« rh t«v irvpwv £7705 =

:
probably the better-known name, and
wheat-basket; perhaps connected with practically identical with the Herod
<nrc(pw, suggesting a basket made of leaven. The " Herodians " were, I
rope-net; probably larger than k^<|>ivos, imagine, people for whom Herod the
for longer journeys (Grotius). Or does Great was a hero, a kind of Messiah,
the different kind of basket point to all the Messiah they cared for or believed
different nationality; Gentiles? Hilary in, one who could help worldly-minded
contends for Gentile recipients of the Israelites to be proud of their country

second blessing, with whom Westcott (vide Grotius on Mt. xvi. 6). It was
{Characteristics of Gospel Miracles, p. among Sadducees that such hero-

13) agrees. Ver. 39.— MayttSar: the worshippers were likely to be found.
true reading, place wholly unknown, 6irnpwTTi<rav here like the simple verb
:
whence probably the variants. (xv. 23) = requested, with infinitive,

Chapter XVI. Sign Seekers : iiri8ci|ai, completing the object of
Cabsarea Philippi. Again a dramati- desire. —«rnp.eior Itt tow ovpavov before
:
cally impressive juxtaposition of events. (xii. 38) only a sign. Now a sign from
First an ominous encounter with ill- heaven. What might that be ? Chrys.
affected men professedly in quest of a (Horn, liii.) suggests; to stop the course
sign, then in a place of retreat a first of the sun, to bridle the moon, to pro-
announcement in startlingly plain terms duce thunder, or to change the air, or
of an approaching tragic crisis. something of that sort These sugges-
Vv. I- 12. Demand for a
sign (Mk. tions will do as well as any. Probably
viii. 11-21). i.—Ver.
irpooreXOovres : the interrogators had no definite idea
one of Mt.'s oft-recurring descriptive what they wanted, beyond desiring to
—
words. <t>ap. Kal Ia88. a new com- : embarrass or nonplus Christ.
bination, with sinister purpose, of classes Vv. 2-4. Reply of fesus. Vv. 2 and —
of the community not accustomed to act 3, though not in B and bracketed by W.
together wide apart, indeed, in social
; H., may be regarded as part of the text.
position and religious tendency, but Somewhat similar is Lk. xii. 54-56, On
made allies pro tern, by common dislike some occasion Jesus must have con-
to the movement identified with Jesus. trasted the shrewd obser\'ation of His
Already scribes by themselves had asked contemporaries in the natural sphere
a sign (xii. 38). Now they are joined by with their spiritual obtuseness. Ver 2. —
a party representing the priestly and cv8(a, fine weather (cv, Ai<Ss genitive of
1
governing classes among whom the Zcv«). —

vvppdLCct yap h h. that the sign
:
•*
Sadducees " were to be found (Well- = a ruddy sky in the evening (irv^pCêiv
hzuscn, Die Pharisder und die Sadducder). in Lev. xiii. 19, 24). —
Ver. 3, x<^C^<^*'< a
Mk. mentions only the Pharisees (ver. storm to-day sign the same, a ruddy
;
11), but he makes Jesus refer to the —

sky in the morning. orvyvo Jcuv, late but
leaven of Herod in the subsequent con- expressive = triste caelum. No special
versation with the disciples, whence meteorological skill indicated thereby,only
might legitimately be inferred the the average power of observation based
presence of representatives of that on experience, which is common to man.
leaven. These Mt. calls " Sadducees," kind. Lightfoot credits the Jews with
220 KATA MATGAION xvx
« Sir Hi. 13. 2. 6 hi diTOKpiOcis ctiTCK aoTOis, "'Oil/ia?^ yevo\t.itni]s X^y*"""** 'Eu8ia' **
)(€ip.w>' • iruppdl^ci
j<' (same , . /» c . / c / 9 » > »
sense).
Ch. xxiv.
20 (winter)
y'^P
,
orroyKa^w*'
^ ,
oupafou yifuaKCTC oiaKpifcif, ra 06 orjêia
o oupak6s<
,
uiroKpixai,
-„to ftec
Tutv Kaiput' ou ouyacrve,

irpoawTroK tou
-'t'fll
tMk. X. aa. 4- ycfta TronfjpA Kai fioixaXls (rqfieloy ^Tri^TjTei • koI <rT)fjicioi' ou
SoOlÔrCTOt aUTTJ, el p.^ to (TKJfieiOK 'iwcd tou 1Tpo4)TJTOU.
"
^ Kai
d MIc. viii. KaraXiirbti' auTOus, dirTiXOc.
14 (with .
^ ,
inf.). Heb. e , Kai eXSoKTcs oi u.a6TiTai auTou * ets to -ndpav **
tTreXdSoi'TO
vi. 10;
^ ^ ^
'
" 'Opaxe Kai TrpocrcYeTC

xiii. 2, 16 apTOus XaSeik. 6. 6 Be 'Iriaous ciTret' aoTois,
(withên).
Phil. lii. 13
\
dtro
^
rnc tuuns
,
tuk <âpiaaiojK Kai ZaooouKaiu^.
^ , ^ ^c, , ,,
7.
.
Oi Se SieXovi-
v ,
(accus.).
r I => r I / j
1 From o\|«ia« to SuvoaOi, end of ver. 3, is bracketed as doubtful by ujodein editor!-
The passage is wanting in t^BVXf, Syr. Cur., and Syr. Sin., Orig., etc.
' DLA omit. ' ^liDL omit tov Trpoij.rjTou. * ÎX'D omit avrov.
special interest in such observations, and giving emphasis to the command

Christ was willing to give them full (dva8i7r\w<7is> i\Lâ.i.vovKra ^-iriracriv
credit for skill in that sphere. Mis com- TTJs TrapayycXias, Euthy. ). t;i'p.T|s,
plaint was that they showed no such leaven, here conceived as an evil in-
skill in the ethical sphere they could ; tluence, working, however, after the same
not discern the signs of the times (twv manner as the leaven in the parable (xiii.
Kaipuv the reference being, of course,
:
33). It Is a Kpirit, a Zeitgeist, insinuat-
;hiefly to their own time). Neither ing itself and spreadmg
everywhere,
Pharisees nor Sadducees had any idea more and more which Jesus in society,
that the end of the Jewish state was so instinctively shrank from in horror, and
near. They said cvSia when they should from which He wished to guard His
have said xt\.\i<l>v. They mistook the disciples. —
rwv 4>ap. Kai 2a8. one :
time of day thought it was the eve of

; leaven, of two parties viewed as one,
a good time corning when it was the hence no article before 2a8. Two
morning of the judgment day. For a leavens separately named in Mk., but
historical parallel, vide Carlyle's French even there juxtaposition in the warning
Revolution, book chap, i., Aslraea ii., implies affinity. The leaven of Pharisaism
—
Redux. Ver. 4. Vide chap. xii. 39. is made thoroughly known to us in the
Vv. 5-12. The one important thing Gospels by detailed characterisation.
in this section is the reflection of Jesus Sadducaism very seldom appears on the
on what had just taken place. The stage, and few words of Jesus concerning
historical setting is not clear. Jesus left it are recorded yet enough to indicate
;
the sign seekers after giving them their its character as secular or " worldly ".
answer. The disciples cross the lake ;
The two classes, antagonistic at many
in which direction ? With or without points of belief and practice, would be
their Master ? They forget to take at one in dislike of single-hearted
bread. When ? On setting out or after devotion to truth and righteousness,
arrival at the other side ? iX6ovTts «ls whether in the Baptist (iii. 7) or in
T. v., ver. 5, naturally suggests the Jesus. This common action in reference
latter, but, as Gtotius remarks, the verb to either might not be a matter of
(IpXecrBai in the Gospels sometimes arrangement, and each might come
means ire not venire (vide, e.g., Lk. xv. with its own characteristic mood the :
20). Suffice it to say that either in the Pharisee with bitter animosity, the
boat or after arrival at the opposite side Sadducee with good-natured scepticism
Jesus uttered a memorable word. Ver. — and in quest of amusement, as when
6. opaTf Kai 7rpo<rcx<T( an abrupt, : they propounded the riddle about the
urgent admonition to look out for, in woman married to seven brothers. Both
order to take heed of, a phenomenon of moods revealed utter lack of appreciation,
very sinister import in Scottish idiom ; no friendship to be looked for in either
" see and beware of ". More impressive quarter, both to be dreaded. Ver. 7. iv —
still in Mk. Sparc, pXiirerc,
; a duality tavTois either each man in his own
:
: ;
EYArrEAlON 221
JoiTO iv lauTOis, X^yoires, ''"Oti aprous ouk e\dPo|j.e>'." 8. rKoos
Sc 6 'Itjctous ctirec auTois,^ ''

Ti SiaXoyiêffOe iv eaurois, oXiyoirioTOW
OTt aprous OUK eXdêre^; 9. ouiru J'oeire, ooSe * /Jinfi(x,oi'eu€Te tous e i Thess. ii.
nivTi apTOus twc ircKTaKKrxtXicjK, Kal it6(T0vs Ko<|)tvous cXdPere u. 8. Rev.

5C\ > c \ » /^ \' \ I '5 i?
xviii. 5
10. ouoe T0U9 CTrra aprous tuc rerpaKitrxiAiw*', Kai iroo-as o-irupioas (with
>\/o
cXaperc ;
/^J-•won
II. trws ou rocire,
3
ou
\» it e"
irepi aprou * ciiroi' ujin' irpoo-e-
» accus.).
Gal. ii. 10.
\ei.v^ diro rfjs ûfiT|S tojk apto-aiwi' Kai ZaSSouKaiuK ; 12. Tore Heb. xi.
auKTJKai', on ouk etire irpoaeyjeiy diro ttjs Su|i.t]S tou aprou,' dXX' (^.j'th"'"'
^"'•^'
diro rrjs SiSaxTJ? twi' 4>apiaai(>>i' Kal laSSouKaiuK.
» If^BDLAI rt/. omit ovrois. * i«5BD have €x<Te (W.H.).

* o-<}>vpiSa9 in BD. * apruv in ^BCL.
* For irpoo-ex«iv ^BCL have trpoarfxtrt 8c. • tcuv aprtov in BL.
mind (Weiss), or among themselves, dogmas and opinions of the two parties
apart from the Master (Meyer).— on in question were not the worst of them,
may be recitative or = " because ". He but the spirit of their life their dislike :
gfives this warning because, etc. sense ; of real godliness.

the same. They take the Master to Vv. 13-28. At Caesarea Philippi (Mk.
mean do not buy bread from persons
: viii. —
27 ix. I Lk. ix. 18-27).
; The
belonging to the obnoxious sects or ! crossing of the lake (ver. 5) proved to be
ratiier perhaps do not take your direc-
: the prelude to a second long excursion
tions as to the leaven to be used in northwards, similar to that mentioned in
baking from that quarter. Vide Light- XV, 21 ;like it following close on an en-
foot ad loc. Stupid mistake, yet pardon- counter with ill-affected persons, and
able when we remember the abruptness originating in a kindred mood and
of the warning and the wide gulf between motive. For those who regard the two
Master and disciples He a prophet with
: feedings as duplicate accounts of the
prescient eye, seeing the forces of evil same event these two excursions are of
at work and what they were leading to ; course one. " The idea of two journeys
they very commonplace persons lacking on which Jesus oversteps the boundaries
insight and foresight. Note the solitari- of Galilee is only the result of the
—
ness of Christ. Ver. 8. 6\iY<Jiri<rT0i assumption of a twofold feeding. The
always thinking about bread, bread, two journeys are, in truth, only parts of
instead of the kingdom and its fortunes, one great journey, on which Jesus,
with which alone the Master was coming out of heathen territory, first
—
occupied. Vv. 9, 10. And with so little touches again the soil of the holy land,
excuse in view of quite recent experiences, in the neighbourhood of Caesarea
of which the vivid details are given as if Philippi." Weiss, Leben fesu, ii. 256.
to heighten the reproach. Ver. 11. — Be this as it may,
this visit to that
irpoo-^X^Te, etc. warning repeated with-
: region eventful one, marking a
was an
out further explanation, as the meaning- crisis or turning-point in the career of
would now be self-evident. Ver. 12. — Jesus. We
are at the beginning of the
(TvvTJKav, they now understood, at least fifth act in the tragic drama the shadow :
to the extent of seeing that it was a of the cross now falls across the path.
question not of loaves but of something Practically the ministry in Galilee is
spiritual. One could wish that they had ended, and Jesus is here to collect His
understood that from the first, and that thoughts and to devote Himself to the
they had asked their Master to explain disciplining of His disciples. Place and
more precisely the nature of the evil time invite to reflection and forecast,
influences for their and our benefit. and afford leisure for a calm survey of
Thereby we might have had in a sentence the whole situation. Note that at this
a photograph of Sadducaism, e.g. — point Lk. again joins his fellow-evan-
SiSax^js, "doctrine"; that was in a gelists in his narrative. We
have missed
general way the import of the t,v^r\. him from xiv. 23 onwards {vide notes on
But if Jesus had explained Himself He Lk.).
would have had more to say. The Ver. 13. 'EXOutf here again this verb
:
222 KATA MATGAION XVI.
13. 'EXOwi' Se 6 'irjaous €iS xd fieprj Kaiaapcias t»]S iXiinrou

TJpura T0U9 fxnOijTas auToO, \iy(i>v, " Tiv'a fic ^ Xeyouaiv' ol avQpufnot,
flvai, Tov' otoK Tou dfGpojTTOo ;
" 14. Ol Se eltiov, " Oi iief '\udvvii\v
TOK BaiTTKmiK • aWoi Sc 'HXiav • Ircpoi 8« 'lcpc|iiaK, <J

ira r<ay
' ^B and most versions omit fi€, which has probably come in from the parallels.
The omission of jxc requires the , after «tvoi to be deleted.
may mean not arriving at, but setting question, and ask : " whom, etc., that I,
out for, or on the way: unterwegs, Schanz. the Son of Man, am ? " as in the T. R.
So Grotius : cum proficisceretur, non cum That consideration does not settle what
venisset. Fritzsche dissents and renders : Mt. wrote, but it is satisfactory that the
postquam venerat. Mk. has «v tj\ hhia to best MSS. leave out the ^c. The ques-
indicate where the conversation began. tion shows that Jesus had been thinking
On the whole both expressions are of His past ministry and its results, and
elastic, and leave us free to locate the it may be taken for granted that He had
ensuing scene at any point on the road formed His own estimate, and did not
to Caesarea Philippi, say at the spot need to learn fi-om the Twelve how He
where the city and its surroundings came stood. He had come to the conclusion
into view. —
Kaiaapctas t. <t>. a notable : that He was practically without reliable
city, romantically situated at the foot of following outside the disciple circle, and
the Lebanon range, near the main that conviction is the key to all that
sources of the Jordan, in a limestone follows in this memorable scene. How
cave, in the province of Gaulonitis, ruled the influential classes, the Pharisees, and
over by the Tetrarch Philip, enlarged the priests and political men = Sadducees,
and beautified by him with the Herodian were affected was apparent. Nothing
passion for building, and furnished with but hostility was to be looked for there.
a new name (Paneas before, changed With the common people on the other
into Caesarea of Philip to distinguish hand He had to the last been popular.
from Caesarea on the sea). " A place of They liked His preaching, and they took
exceedingly beautiful, picturesque sur- eager advantage of His healing ministry.
roundings, with which few spots in the But had they got a definite faith about
holy land can be compared. What a Him, as well as a kindly feeling towards
rush of many waters what a wealth Him an idea well-rooted, likely to be
; ;
and variety of vegetation "

Wanderungen, 414.
Furrer, lasting, epoch-making, the starting-point
1
Vide also the de- of a new religious movement ? He did I

scription in Stanley's Sinai and Palestine, not believe they had, and He expected
and in Professor G. A. Smith's Historical to have that impression confirmed by the
—
Geography of the Holy Land. riva answer of the Twelve, as indeed it was.
Xe'7ov<rtv, etc. with this grand natural
: Ver. 14. Reply of disciples : the
scene possibly or even probably (why general effect being opinions of the :
else name it ?) in view, Jesus asked His people, favourable but crude, without re-
disciples a significant question meant to ligious definiteness and depth, with no
lead on to important disclosures. The promise of future outcome. 'ludv., —
question is variously reported by the 'HXiav., 'Icpcfji. Historic characters,
synoptists, and it is not easy to decide recent or more ancient, redivivi that —
between the forms. It would seem the utmost possible unable to rise to :
simpler and more natural to ask, " whom the idea of a wholly new departure, or a
do, etc., that / am ? " {y.t tlvai, Mk. and greater than any character in past his-
Lk.). But, on the other hand, at a tory ; conservatism natural to the common
solemn moment Jesus might prefer to mind. All three personages whose re-
speak impersonally, and ask: "whom turn might be expected the Baptist to ;
.. . that the Son of Man is ? " (Mt.). That continue his work cut short by Herod,
title, as hitherto employed by Him, Elijah to prepare the way and day of the
would not prejudge the question. It Lord (Mai. iv. 5), Jeremiah to bring back
had served rather to keep the question the ark, etc., which (2 Maccab. ii. 1-12)
who He was, how His vocation was to he had hid in a cave. Jeremiah is
be defined, in suspense till men had classed with the other well-known
learned to attach new senses to old prophets (rj eva t. it.), and the supporters
words. It is intrinsically unlikely that of that hypothesis are called ertpoi, as
He would combine the two forms of the if to distinguish them not merely numeri-
L
— :
13— 17- EYArrEAION 223
•irpo4>i1T<i)i'."
J ,, 15.
10. AiroKpiOeis oe liy^w FleTpos
A^Y" auTois, "'Yp.cis Sc rij'a
,
ciirc,
««\»e
lo ei o
(i€ Xfyrre eiKai
>te\
Xpioros, o uios tou
;
"
-
f Ch. xxvi.
^3-
iii.
Heb.
12; ix.
©coo TOU *^wrros." l"]. Kal diroKptdels ^ 6 'Irjo-ous eXiriv auTw, (an attri-
"MttKapios et, ZifxuK Bap Muwa, on *o-ap5 koI âifia ouk ^direKciXo^j/^ God).
g ICor. xr.
JO. Gal. i. 16. Eph. vL 13. Heb. u. 14 (the tame phrase in all). h Ch. xi. 25. Gal. i. ib.
^ airoKpiOcis Sc in t^BD, cursives.
cally (oXXoi) but generically a lower : gelist (to correspond, as it were, to Son
type who did not connect Jesus with of Man in ver. 13), is simply expansion
Messiah in any way, even as forerunner, or epexegesis. If spoken by Peter it
but simply thought of Him as one in serves to show that he spoke with
whom the old prophetic charism had emotion, and with a sense of the gravity
been revived. of the declaration. The precise theo-
Vv. 15, 16. New questionand answer. logical value of the added clause cannot
—Ver. 15. xip.€is 8i, and you ? might be determined.
have stood alone, perhaps did originally. Vv. 17-19. Solemn address of y esus to
Jesus invites the Twelve to give Him Peter, peculiar to Mt., and of doubtful
their own view. The first question was authenticity in the view of many modern
really only introductory to this. Jesus critics, including Wendt (Die Lehre
desires to make sure that He, otherwise jfesu, i., p. 181), either an addendum by
without reliable following, has in His the evangelist or introduced at a later
disciples at least the nucleus of a com- date by a reviser. This question cannot
munity with a definite religious con- be fully discussed here. It must suffice
viction as to the meaning of His ministry to say that psychological reasons are in
—
and mission. Ver. 16. Ztp.(dv H^rpos : favour of something of the kind having
now as always spokesman for the Twelve. been said by Jesus. It was a great
There may be deeper natures among critical moment in His career, at which
them (John ?), but he is the most ener- His spirit was doubtless in a state of
getic and outspoken, though wnthal high tension. The firm tone of con-
emotional rather than intellectual; strong, viction in Peter's reply would give Him
as passionate character is, rather than a thrill of satisfaction demanding ex-
with the strength of thought, or of a will pression. One feels that there is a
steadily controlled by a firm grasp of hiatus in the narratives of Mk. and Lk.
great principles not a rock in the sense
: no comment on the part of Jesus, as if
in which St. Paul was one. <rv «t . . . Peter had delivered himself of a mere
Tov t«vTos " Thou art the Christ, the
: trite commonplace. We may be sure
Son of the living God," in Mk. simply the fact was not so. The terms in which
"Thou art the Christ," in Lk. "the Jesus speaks of Peter are characteristic
Christ of God ". One's first thought is — warm, generous, unstinted. The style
that Mk. gives the original form of the is not that of an ecclesiastical editor lay-
reply and yet in view of Peter's
; ing the foundation for Church power
vehement temperament one cannot be and prelatic pretensions, but of a
perfectly sure of that. The form in Mt. noble-minded Master eulogising in im-
certainly answers best to the reply of passioned terms a loyal disciple. Even
Jesus, vide on ver. 17. In any case the the reference to the " Church " is not
emphasis lies on that which is common to unseasonable. What more natural than
the three reports the affirmation of the
: that Jesus, conscious that His labours,
Christhood of Jesus. That was what outside the disciple circle, have been
differentiated the disciples from the fruitless, so far as permanent result is
favourably disposed multitude. The concerned, should fix His hopes on that
latter said in effect at most a forerunner: circle, and look on it as the nucleus of a
of Messiah, probably not even that, only new regenerate Israel, having for its
a prophet worthy to be named alongside raison d'etre that it accepts Him as the
of the well-known prophets of Israel. Christ ? And the name for the new
The Twelve through Peter said not : Israel, £KKXtj<r(a, in His mouth is not an
merely a prophet or a forerunner of the anachronism. It is an old familiar name
Messiah, but the Messiah Himself. The for the congregation of Israel, found in
remainder of the reply in Mt., whether Deut. (xviii. 16; xxiii. 2) and Psalms
spoken by Peter, or added by the evan- (xxii. 26), both books well knovvm to
224 KATA MATGAION 3CVI.
ihere«ndin aoi,
j
iviii. I7in
Cospels.
Lk. xxi. 36
„,,
on
1 ,
oru
»
dXX
€i
,
iraTtip iioo 6 ev TOis
flcTpos,
> /\
Kai
>,\,
"c
ciri xaurj)
> I
^
'
oupafoi;.
»
ttj
' »
ireTpa
'
1 8.
>e.»
KAvw
oiKooou.'tô'w
, .
%4 croi
iiou
, > ,
X^vw,
c
tt)|»
(W.H.); cJCKXtjaiaK, Kai iruXai ooou ou ' KaTi(rj(u<rouCTtK aurris, 19. Kai'ôwaw
V Lk. xi. 52. (Tol Tas ^ kXcls ' Tr]s PttCTiXeias xwf oupacwK •
Kai 8 âc * '
Si^cnjs îrl
Rev.
iii.
i. 18; .
7; ix. TT^S Y'i''
» ,
*<"'<*i
cc/
oeoefACKOK
J -
CK Tois oupacois
> -
' Kai
\ * y\ K.
eai''*
i\ > * t \
Xo(rj]s eiri
I ; XX. I.
1 Cb. xviii. 18.
* B omits Tois, which W.H. bracket. » fc^BD omit Kai. (W.H.).

» KX«i8as in t^BL (W.H.). * o cv in BD. ' o av in D.
Jesus. —Ver. 17. (laK^pios : weighty the quality of Peter's faith. The true
word chosen to express a rare and high conception of Christhood was inseparable
condition, virtue, or experience (" hoc from the true conception of God. Jesus
vocabulo non solum beata, sed etiam had been steadily working for the trans-
rara simul conditio significatur," Beng.). formation of both ideas, and He counted
It implies satisfaction with the quality of on the two finding entrance into the
Peter's faith. Jesus was not easily satis- mind together. No one could truly con-
fied as to that. He wanted no man to ceive the Christ who had not learned to
call Him
Christ under a misappre- think of God as the Father and as Hii
hension hence the prohibition in ver.
; Father. There were thus two revelations
20. He congratulated Peter not merely in one of God as Father, and of Christ
:
on believing Him to be the Messiah, by the Father. Peter had become a

but on having an essentially right con- Christian.
ception of what the title meant. I. — Ver. 18. K&Y** emphatic, something '•
Bapiwva full designation, name, and

: very important about to be said to Peter
patronymic, suiting the emotional state —
and about him. ir^rpos, irerp^, a happy
of the speaker and the solemn character play of words. Both are appellatives to
of the utterance, echo of an Aramaic be translated "thou art a rock and on
source, or of the Aramaic dialect used this rock," the two being represented by
then, if not always, by Jesus. o-ap5 Kai — the same word in Aramaean (b5D*'j).
alfxa synonym in current Jewish speech
:
for " man ". " Infiniti frequcntii banc Elsewhere in the Gospels FlcTpos is a
formulam loquendi adhibent Scriptores proper name, and irerpa only is used in
Judaici, eaque homines Deo opponunt." the sense of rock (vii. 24). What
Lightfoot, Hor. Heb. Vide
23. ver. follows is in form a promise to Peter as
There is a tacit contrast between Peter's reward of his faith. It is as personal
faith and the opinions of the people just as the most zealous advocates of Paj'al
recited, as to source. Flesh and blood supremacy could desire. Yet it is as
was the source of these opinions, and remote as the poles from what they
the fact is a clue to the meaning of the mean. It is a case of extremes meeting.
phrase. The contrast between the two Christ did not fight to death against one
sources of inspiration is not the very form of spiritual despotism to put
general abstract one between creaturely another, if possible worse, in its room.
weakness and Divine power (Wendt, Personal in form, the sense of this
Die Begriffe Fleisch und Geist, p. 60). famous logion can be expressed in
" Flesh and blood " covers all that can abstract terms without reference to
contribute to the formation of religious Peter's personality. And that sense, if
opinion of little intrinsic value tradition, — Christ really spoke the word, must be
custom, fashion, education, authority, simple, elementary, suitable to the
regard to outward appearance. Hilary, initial stage withal religious and ethical
;
and after him Lutteroth, takes the re- rather than ecclesiastical. The more
ference to be to Christ's flesh and blood, ecclesiastical we make it, the more we
and finds in the words the idea if you : plaj' into the hands of those who main-
had looked to my flesh you would have tain that the passage is an interpolation.
called me Christ, the Son of David, but I find in it three ideas (i) The cKKXTjo-â :
higher guidance has taught you to call is to consist of men confessing Jesus to
me Son of God. 6 iraTt]p p.ou : this is — be the Christ. This is the import of îrl
to be taken not in a merely ontological T. T. IT. olKoSop,-qcr fLov T. cK. Pcter,
sense, but ethically, so as to account for believing that truth, is the foundation,
—; "
t8— 21. EYArrEAION 225
rTJs Y^5' ^*'^*i XcXuii^coi' If Tois oupaKOis." 20. T6t€ SteffTeiXaro*
TOis fJta^TjTais auTOu ' Iva fi,r]%ev\ eTttwo-h', oti aurds eoriK 'iTjaous' 6
XpiaTos.
21. "'Airo t6t€ T]p|aTo 6 'iTjaoCs* SeiKfueic tois fAa6ir)TaIs aoToC, mCh.iT.17,
• e.~>\»\A«
OTI oei auTov aireKQeiy cis
»t IcpoaoXoiia,"
/\ K V
xai iroWa
\\\ /»~>x~
rav
iraoeii' diro
XX vi. 16.
Lk. xvi. 16.
irpeCT|3uT€puf Kal apxicp^toc xal Ypcipf^^Tûc, Kal diroKTavG^cai, Kal
1 eireriiJiTjo-ev in BD, W.H. place it in text with Steo-TtiXaro in margin. Mk.

has €ir€Ti|xiio-«v in the corresponding place.
* ^BCD omit avrov, which so often stands in T. R. where the best texts want it.
» fc^BLXrA omit Itjo-ovs.
* For o Itjo-ovs t^B, Cop. have Itjo-ovs Xpiaros ; D It]o-ovs without the art.
Vide below.
" CIS I. before a-jrcXOeiv in ^BD cursives.
and the building is to be of a piece with ordinarily understood or merely that ;
the foundation. Observe the emphatic the gates, etc., shall not be stronger
position of jaov.The iKKXTjo-ta is Christ's than without thought of a conflict
it,
confessing Him as Christ in Peter's (Weiss), is of minor moment the point ;
sense and spirit =

being Christian. {2) is that it is not an absolute promise.
The new the kingdom

society is to be = The iKKXTjoria will be strong, enduring,
realised the import of
on earth. This is only so long as the faith in the Father
ver. 19, clause i. The keys are the and in Christ the Son, and the spirit of
symbol of this identity. They are the the Father and the Son, reign in it.
keys of the gate without, not of the doors When the Christ spirit is weak the
within. Peter is the gate-keeper, not Church be weak, and neither creeds
will
the olKovdfxos with a bunch of keys that nor governments, nor keys, nor ecclesi-
open all doors in his hands (against astical dignities will be of much help to
Weiss) —
kXciSoVjxoi' fpôv rit tWaynv, her.
Euthy. Observe it is not the keys of the Ver. 20. Suo-reiXaro (T. R.), "charged
church but of the kingdom. The mean- (A. V.) not necessarily with any special
ing is Peter-like faith in Jesus as the
: emphasis = graviter interdicere, but =
Christ admits into the Kingdom of monuit (Loesner and Fritzsche). Cf.
Heaven. A society of men so believing Heb. xii. 20, where a stronger sense
= the kingdom realised. (3) In the new seems required. For tirerinTjo-* in BD
society the righteousness of the kingdom here and in Mk. Euthy. gives kutti-
will find approximate embodiment. This o-4>aXio-aTo = to make sure by injunc-
is the import of ver. 19, second clause. tion. —
Tois |Jia6T)Tais: all the disciples
Binding and loosing, in Rabbinical are supposed to say amen to Peter's
dialect, meant forbidding and permitting confession, thinking of God and of Jesus
to be done. The judgment of the as he thought, though possibly not with
Rabbis was mostly wrong: the reverse equal emphasis of conviction. iva . — . .
of the righteousness of the kingdom. 6 Xpio-T(Js no desire to multiply hastily

:
The judgment of the new society as to recruits for the new community, supreme
conduct would be in accordance with the regard to quality. Jesus wanted no man
truth of things, therefore valid in heaven. to call Him Christ till he knew what he
That is what Jesus meant to say. Note was saying : no hearsay or echoed con-
the perfect participles SeSefi^vov, fession of any value in His eyes. avrtis, —
XeXv(x^vov = shall be a thing bound or the same concerning whom current
loosed once for all. The truth of all opinions have just been reported (ver.
three statements is conditional on the 14). It was hardly necessary to take
Christ spirit continuing to rule in the pains to prevent the faith in His Messiah-
new society. Only on that condition is ship from spreading prematurely in a
the statement about the injXot aSo-u, crude form. P'ew would call such an
ver. 18, clause 2, valid. What precisely one as jfesus Christ, save by the Holy
the verbal meaning of the statement is Ghost. The one temptation thereto lay
whether that the gates of Hades shall in the generous beneficence of Jesus.
not prevail in conflict against it, as Vv. 21-28. Announcement of the
s
— — — I::: ;
226 KATA MATBAION XVI.
n Mk. viii. T]g TpiTj] i^fA^poi ^ycpGfji'ai. 22. Kat " TrpoCT\aP<5/i«»'os afirSc i FI^Tpos
Acts xvii. T^pâTO ^TTiTifJ.a*' aoTU) X^ywi',' "* iXcfaSs aoi, Kupie oo \ii) larai aoi
j6. touto. 23. O 0€ arpaipeis eiire tw lleTpw, Yiraye OTriaw ôu,
viii. la. laraj'd, o-KciKSaX^K p.ou il"^ •

on 00 *'<|)po>'«is ra toG 0eou, dXXa ra
p Mk. riii.
53. Koin. viii. 5. Phil. ii. 5; iii. 19.
'
For T]p. firtTiiiaf a. Xryuv, which conforms to Mk., B has Xfyci a. tvirifi^v
(W.H. marg.).
' fi iftov in i«^B (Tisch., W.H.).
Passion with relative conversation (Mk. righteous man Messiah must be, said
viii. 31 ix. I—Lk. ix. 22-27). ^^^- î-
;
Peter but why a man of sorrow he
;
airo T<iT€ riploTo {vide iv. 17) marks —

had yet to learn. ov )it) lo-xai, future
pointedly a new departure in the form of of perfect assurance it will not, cannot
:
explicit intimation of an approaching be. —Ver. 23. vira-ye <4. p.. Z. tremendous :
final xnd fatal crisis. Time suitable. crushing reply of the Master, showing
Disciples could now bear it, it could not how much He felt the temptation calm ;
be much longer delayed. Jesus could on the surface, deep down in the soul a
now face the crisis with composure, very real struggle. Some of the Fathers
having been satisfied by Peter's con- (Origen, Jerome) strive to soften the
fession that His labour was not going to severity of the utterance by taking
be in vain. He then began to show, Satanns as an appellative = dvTiKcCpevos,
etc., for this was only the first of several adversarius, contrarius, and pointing out
communications of the same kind. that in the Temptation in the wilderness
Jesus says to Satan simply v-iraye =
Xpiaris after Itjo-oOs in ^B is an in-
depart, but to Peter vir. dirio-u jiov =
trinsically probable reading, as suiting take thy place behind me and be fol-
the solemnity of the occasion and greatly lower, not leader. But these refinements
enhancing the imprcssiveness of the only weaken the effect of a word which
announcement. Jesus, the Christ, to be shows that Jesus recognises here His
crucified But one would have expected
1 old enemy in a new and even more
the article before Xp. ttoXXoi Tra0«iv, the dangerous form. For none are more
general fact. airi . —
Ypap,(jLaT€v, the. . formidable instruments of temptation
threeconstituent parts of the Sanhedrim than well-meaning friends, who care
elders, scribes.
priests, airoKravGi^vai — more for our comfort than for our
one hard
special fact, be killed. — character.— oTKeivSaXov not " offensive
:
^YcpOTJyai this added

: to make the to me," but "a temptation to me to
other fact not altogether intolerable. offend," to do wrong a virtual apology
;
Ver. 22. Peter here appears in a new for using the strong word larava. ov —
character a minute ago speaking under
; ({>povcis TO., etc., indicates the point of
inspiration from heaven, now under in- temptation = non stas a Dei partibus
spiration from the opposite quarter. (Wolf), or ^povciv, etc. = studere rebus,
rjplaTO, began to chide or admonish. He etc. (Kypke), to be on God's side, or to
did not get far. As soon as his meaning study the Divine interest instead of the
became apparent he encountered prompt, human. The important question is:
abrupt, peremptory contradiction. —tX- What precisely are the two interests ?
cws (Toi Eisner renders sis bono placi-
: They must be so conceived as not
doque animo, but most (Erasmus, Grotius, entirely to cancel the eulogium on Peter's
Kypke, Fritzsche, etc.) take it = absit faith, which was declared to be not of
God avert it Vehement utterance of a
1 man but of God. Meyer's comment on
man confounded and horrified. Perfectly Toi T. d. —
concerned about having for
honest and sense thoroughly
in one Messiah a mere earthly hero and prince
creditable, but suggesting the question (so Weiss also) —
is too wide. We must
Did Peter after all call Jesus Christ in restrict thephrase to the instinct of self-
the true sense ? The answer must be preservation = save your life at all
Yes, ethically. He understood what hazards. From Christ's point of view
kind of man was fit to be a Christ. But that was the import of Peter's suggestion
he did not yet understand what kind of preference of natural life to duty = God's
treatment such a man might expect firom interest. Peter himself did not see that
the world. A noble, benignant, really these were the alternatives he thought ;
—— ; — ;
22 — a8. EYArrEAlON 227
Twi/ avQpuTroiv." 24. Tire 6 'Itjo-ous eiire toTs p,a&YjTats aoToO, 1 ^''- ^'j^'-
" El Tis OeXei 6iT4ct<i) fioo eXOeii', ' diraprrjo-daOw cauTo*', xal dpdrw
^^^p^f^j..,
TOf 'oraupof aorou, Kal dKoXooOetrw fioi. 25. os y^'^P

^•'
^ ^^11 ch"'"'' s
rijc auToG awtrat, diroXâei aoTi^r •

os 8' fie '
aTroXâr] rrji' ^^1^- ^'"i
ij/uxYif
»j/u)(T)i' auToG iv€Key i^l.ov, eup-iâei auri]!' • 26. Ti ydp a)4)eXeiTai^

7l^'''
av'OpwTTOs, ^df TOK * K<JcrfAOf ' oXok- KepSTJoT), Tr\y 8e <J/uxt)>' auToC xiv. 27.
'
^T]p,iw0TJ ; ^ Ti SucEi dcOpwiros drrdXXayfjia ttjs 'I'ux-qs auTou Mk. via.
27 . aeXXet ydp 6 ulos toG d>'6pwirou €p)(€cr0ai ei' ttj 86§t) toC irarpos xvii. 33.
- - - t Ch. xxvi.
, X > /\
dyyeXwi' auTOu
. ^
I
xai totc S
airoowcrei J'
eKaoTW Kara
' ' ,
auTOu ficTa tw>' •

13. Rom.
n]v auToO. 28. X^yw etai xtfcs twk oiSe u Mk.
<
eonjKOTWK/
,00
''irpfiîi'
oiTiwcs ou
.
fiT)
>
*AfiTj>'
w / fl '
yeuo-wrrai Wai'aTou,
" u
ews a"
ufiic,
'S V
lowcri xov
36. Lk.ix.
viii.
25(eo,/T.ii).
uiof TOO dcOpwTTOu ^ ip)(6ii€vov iv PacTtXcia auToG.' '
TTJ 5, ^ds
xix. 18.
Rom. viii. ij. w John viii. 5a. Heb. ii. 9. i: Lk. xxiii. 42.
€av in fc^BC. ' «<^«Xr]OTi<r«Toi in |>^BL cursives. eo-TwTCDv in ^BCDLI.
the two opposite interests compatible, Ver. 26. 1 his and the following verses
and both attainable. suggest aids to practice of the philo-
Vv. 24-28. General instruction on the sophy of " dying to live ". The state-
subject of the two interests. Ver. 24. — ment in this verse is self-evident in the
elirc Tois jiaO. in calm, self-collected,
: sphere of the lower life. It profits not
didactic tone Jesus proceeds to give the to gain the whole world if you lose your
disciples, in a body, a lesson arising out life, for you cannot enjoy your possession
of the situation.— tt tis OAei: wishes, a life lost cannot be recovered at any
no compulsion oi îaX,oô,\,, Chrys.,
; price. Jesus wishes His disciples to under-
who remarks on the wisdom of Jesus in stand that the same law obtains in the
leaving every man free, and trusting to higher life that the soul, the spiritual
:
the attraction of the life avrtj tov irpay- : life, is incommensurable with any out-
p.aTos T i^vais iKavT) l<j>cXK'ua'a(r9ai. ward possession however great, and if

avapvi^crao'dw cavTov here only, m- :
forfeited the loss is irrevocable. This is
timates that discipleship will call for one of the chief texts containing Christ's
self-denial, or self-subordination. Chrys. doctrine of the absolute worth of man as
illustrates meaning by considering
the a moral subject. For the man who grasps
what it is deny another = not to
to it, it is easy to be a hero and face any
assist him, bewail him or suffer on his experience. To Jesus Christ it was a
account when he is in distress.rhv self-evident truth.— j;T)p,i«0-Q, not suffer
o-ravpoK looks like a trait introduced injury to, but forfeit. Grotius says that
after Christ's passion. It need not be, the verb in classics has only the dative
however. Punishment by crucifixion after it = mtilctare morte, but Kypke and
was known to the Jews through the Eisner cite instances from Herod., Dion.,
Romans, and it might be used by Jesus Hal., Themis., etc., of its use with accus-
as the symbol of extreme torment and ative. —
avraXXaYjia something given in :
disgrace, even though He did not then exchange. Cf. i Kings xxi. 2, Job xxviii.
know certainly that He Himself should 15 (Sept.), a price to buy back the life
meet death in that particular form. It lower or higher both impossible. Ver.; —
became a common expression, but the 27. (jicXXei points to something near and
phrase apdru t. or. would sound harsh certain note the emphatic position.
;
and startling when first used. Vide on (pX«TOa\, iv T. 8., the counterpart ex-
Mt. X. 38. Ver. 25. —
Vide x. 39. The perience to the passion stated objec- ;
Caesarea crisis was the most appropriate tively in reference to the Son oj Man,
occasion for the first promulgation of the passion spoken of in the second person
this great ethical principle. It was (ver. 21). In Mk. both are objectively
Christ's first contribution towards un- put; but the disciples took the reference
folding the significance of His suffering, as personal (Mk. viii. 32). Ver. 27. —
setting it forth as the result of a fidelity This belongs to a third group of texts
to righteousness incumbent on all. to be taken into account in an attempt
' — ;: —
228 KATA MATBAION XVII.
a Mk. ii. t. XVII. I. KAI fxeO iqfA^pas e^ TrapaXafiPdcti 6 Itjaous toc n^Tpof
51 (T.R.). Kai laKupok' Kai luarnf^k' tok doeAcpok' auTou, Kai avaiîpci, auTOus
b Mk. ix. a. , K < 1 \ » 1 >c -
Kom. xii. €is opos u4'T]ô^' KttT lOiac. 2. itai p.6T£p,op<pwDTj efiTrpooocK aoTwc,
a.
ill.
a
18.
Cor.
Kai
v„ e\a|jLv|/E
, ,
to irpoauTTOf auTOu '-«i<'\
us
«5<.» ,~
iQAios, ra oc ifxaria aurou
to fix the import of the title those — which Y«v<rwvTai 0. a Hebrew idiom, but not
:
refer to apocalyptic glory in terms drawn exclusively so. For examples of the figure
from Daniel vii. 13. rdxc diroSutrei — of tasting applied to experiences, vide
the Son of Man comes to mnkc final Eisner in Mk. For Rabbinical use, vide
awards. The reference to judgment Schottgen and Wetstein.— €o>s av tSua-i,
comes in to brace up disciples to a subjunctive afterk. av as usual in classics
heroic part. It is an aid to spirits not and N. T. in a clause referring to a

equal to this part in virtue of its intrinsic future contingency depending on a verb
nobleness yet not much of an aid to
;
referring to future time.
those to whom the heroic life is not in Chapter XVII. The Transfigura-
itself an attraction. The absolute worth tion ; The Epileptic Boy The ;
of the true life is Christ's first and chief line Temple Tribi;te. Three impressive
of argument this is merely subsidiary.—
; tableaux connected by proximity in
Ver. 28. A crux interpretum, supposed time, a common preternatural aspect,
by some to refer to the Transfiguration and deep moral pathos.
(Hilary, Chrys., Euthy., Theophy., etc.) Vv. I -13. The Transfiguration (Mk.
by others to the destruction of Jerusalem ix. 2-13, Lk. ix. 28-36). —Ver. i. y.t6'
(Wetstein, etc.) by others again to the ; TipL^pas l|. This precise note of time
origins of the Church (Calvin, Grotius, looks like exact recollection of a strictly
etc.). The general meaning can be historical incident. Yet Holtzmann
inferred with certainty from the purpose (H. C.) finds even in this a mythical
to furnish an additional incentive to element, based on Exodus xxiv. 16: the
fidelity. It is : Be of good courage, six days of Mt. and Mk. and the eight
there will be ample compensation for days of Lk., various expressions of the
trial soon ; for some of you even before thought that between the confession of
you die. This sense excludes the Trans- the one disciple and the experience of the
figuration, which came too soon to be three a sacred week intervened. Of these
compensatory. The uncertainty comes days we have no particulars, but on the
in in connection with the form in which principle that in preternatural experience!
the general truth is stated. As to that, the subjective and the objective corre-
Christ's speech was controlled not merely spond, we may learn the psychological
by His own thoughts but by the hopes antecedents of the Transfiguration from
of the future entertained by His disciples. the Transfiguration itself. The thoughts
He had to promise the advent of the and talk of the company of Jesus were
Son of Man in His Kingdom or of the the prelude of the vision. A thing in
Kingdom of God in power (Mk.) within itself intrinsically likely, for after such
a generation, whatever His own forecast solemn communications as those at
as to the future might be. That might Caesarea Philippi it was not to be ex-
postulate a wider range of time than pected that matters would go on in the
some of His words indicate, just as some Jesus-circle as if nothing had happened.
of His utterances and His general spirit In those days Jesus sought to explain
postulate a wide range in space for the from the O.T. the 8ei of xvi. 21, showing
Gospel (universalism) though He con- from Moses, Prophets, and Psalms (Lk.
ceived of His own mission as limited to xxiv. 44) the large place occupied by
Israel. If the legion concerning the suffering in the experience of the
Church (ver. 18) be genuine, Jesus must righteous. This would be quite as help-
have conceived a Christian era to be at ful to disciples summoned to bear the
least a possibility, for why trouble about cross as any of the thoughts in xvi, 25-
founding a Church if the wind-up was 28. —
n^T., laK., Ibidv. Jesus takes with :
to come in a few years ? The words of Him the three disciples found most
Jesus about the future provide for two capable to understand and sympathise.
possible alternatives for a near advent : So in Gethsemane. Such differences
and for an indefinitely postponed advent. exist in alldisciple-circles, and they
His promises naturally contemplate the cannot ignored by the teacher.
be
former; much of His teaching about the dva4>£pei,, leadeth up in this sense not
;
kingdom easily fits into the latter. usual ; of sacrifice in Jas. ii. 21 and in
: — —
I—e. EYArrEAlON 229
lylvero \cuKa ws rb 4)ai9- 3- Kal l8ou', w4>0T)aaf ^ aoToIq M'^t^'HS "^
^j'^"J
Ktti 'HXtas, ficr' auTOo "^
auXXaXoGi'Teq.'' 4. diroKpiOei? he 6 HeTpo?
]J|^"'/^ ^
clirc Tw 'Itjctou, " Ku'pic, * xaXiJk' e'oriv iqfxds wSc eti'ai • el 0e'Xei9,
^^ji'^'^"'
Kal fiiav '^^•
TTOi'ô-wfiev ^ w8e rpcis (rKr]vd<5, aoi jiiav, koI Mworfj p.iai', f^^'-^'
'HXi'a." q. "Eti auToC XaXoun-os, i8ou, 'cAeXTi (^wTfit-Ti eircaKiaaeK ("^.p"? «'\-
/ . 1
1 -J AljAOWs).
aoTou's • Kal tSou, (fxuio) eK rps v-eifiATis, Xc'youo-a, " Outos i(niv 6 d Ch. xviii.
ol<5s ^
iiou 6 dvaimTOS, iv w euSoKTiaa • auxou dKouere." * 6. Kal xxvi. 24.
I I ' I I
Rom. xiv.
ai. I Cor. vii. 8; ix. 15.
1 <i)<j)97]
i^BD, which, the verb coming before the two nom., is legitimate. The
T. R. is a grammatical correction of ancient revisers.
"^
^H place |A€t' avrov after <n;\XaXovvTt9.
« iroiTjo-o) in ts^BC. 7z<f^ below. * atiovere avrov in ^BDss-
Heb. vii. 27, xiii. 15. 8po« v\|rT)Xov — tion is that Moses appeared with the law
Tabor the traditional mountain, a tradi- in his hand, and Elias in his fiery
tion originating in fourth century chariot. —
crvXXaXoiivTes (*. a., convers-
with of Jerusalem and Jerome.
Cyril ing with Jesus, and, it goes without
Recent opinion favours Hermon, All saying (Lk. does say it), on the theme
depends on whether the six days were uppermost in all minds, the main topic
spent near Caesarea Philippi or in con- of recent conversations, the cross ; the
tinuous journeying. Six days would vision, in its dramatis personcB and their
take them far. " The Mount of Trans- talk, reflecting the state of mind of the
figuration does not concern geography
" seers. —
Ver. 4. diroKpiOcl; 6 fl. Peter
— —
Holtz. (H. C). Ver. 2. }t,€Tcp,opu0T), to the front again, but not greatly to his
transfiûratus est, Vulgate became ; credit. — KaX<Jv icrrw, etc., either it is
altered in appearance. Such trans- good for us to be here = the place is

formation in exalted states of mind is pleasant— so usually or it is well that ;
predicated of others, e.g., of lamblichus we are here —we the disciples to serve
(Eunapius in I. Vita 22, cited by Eisner), you and your visitants Weiss and —
and of Adam when naming the beasts Holtzmann (H. C). Pricaeus, in illus-
(Fabricius, Cod. Pseud. V. T., p. 10).— tration of the former, cites Anacreon :
avTwv, so as to be visible
€(i,'7rpo(r0€v Papa Tt)v o-KiTjv B(i8vX\c
to them, vide vi. i. Luke's narrative Kd0t<rov • KoXbv to Se'vSpov.
seems to imply that the three disciples T£s dv ovv opuv TrapAOoi
were asleep at the beginning of the KoTa-yioYtov toiovtov.
scene, but wakened up before its close. — Ode 22.
— Kal €Xan4/€ <|)cis these words
. . . : This sense anioenus est, in quo corn,
describe the aspect of the transformed moremur, locus, Fritzsche is certainly —
person ; face sun-bright, raiment pure the more poetical, but not necessarily on
white. —
Ver. 3. Kal l8ov introduces a that account the truer to the thought of
leading and remarkable feature in the the speaker, in view of the remark ol
scene w<{)6tj avrois, there appeared to Lk. omitted in Mt., that Peter did not
—
:
the three disciples, not necessarily an know what he was saying. iroiriaw,
absolutely real, objective presence of deliberative substantive with OeXci,; pre-
Moses and Elias. All purposes would ceding and without tva the singular ;
be served by an appearance in vision. shall I make ? —

suits the forwardness of
Sufficient objectivity is guaranteed by the man it is his idea, and he will
;
the vision being enjoyed by all the three, carry it out liimsclf. rpcis o-ktjvos — :
which would have been improbable if material at hand, branches of trees,

purely subjective. Recognition of Moses shrubs, etc. three ? Why
One better
and Elias was of course involved in the for persons in converse. The whole
vision. For a realistic view of the scheme a stupidity. Peter imagined
occurrence the question arises, how was that Moses and Elias had come to stay.
recognition possible ? Euthy. Zig. says Chrys. suggests that Peter here in-
the disciples had read descriptions of directly renews the policy of resistance
famous men, including Moses and Elias, to going up to Jerusalem (Horn. Ivi.).
in old Hebrew books Another sugges- Vv. 5-8. vtî\-t\ 4>6jT€i,vTj, a luminous
— — — :
230 KATA MAT0A1ON XVII.
e Ch. xxvl. dKoJaarres o'l |xa0r)Tai iirecroy itrX irp6a<ifnov ainCyv, Kal ' i^Q^r\-
12; xvii, Bricrav cr^6hpa. 7- •<<î TTpoaeXOu)*' ^ 6 'Itjctou? Tjvj/ajo aiirwy, Kai
j6 (same
const.),
^
enrey,
1, >
EyepGr^Te
, n
Kai
\ -a»>o>
4>oP€rcr0e. 8. EirclpavTcs
tv\
oe toos
fCh. xxvii. J « -^
O(poa\p,ou9 avTuiv, ouocfa clooc,
,. ,-
'fir)
.5.
ei
>xv>
Tof
~ f
lT]aou»' pioi'o*'.
54.
g Ch. ixviii.
5, 10.
„i,xk
9-
Q'
KciTapaivov'Twv
'^*^'-
,,,vo„»
auTajk* Tou
fir)
aTTO ^
,
opous, e»'€T€i\aTO auT0i5
~ ,-
toifopapia, cus
h Ch. viii.
(witharr,,,
i. , ,
Itjctous,
~ \>
\iyiiiv, too It K.
Mr]0€^'l
<t
^ '
cnrTjTe
- ...V
o uios
01/
more com-
monly a>'Wpwn-oo
,a, «, .x^> , ,^c
10. Kai eTTTjpwnjaai' auTOK
eK
«»'s
fCKpuK dcaoTTJ. "
/
01
with
herein
tK, as o^>'«4\/
nauTjTai auTou, AcyoKTcs,
j(_/»«
Ti
-\/ on GUI' 01 yP'''P'H''<'''''€is Kiyo\i(Tiv,
«
W.H.).
i here only in Gospels and in Acts (vii. 31, etc.).
* irpocTiXOcv o I. Kai in ^BD ; ai|/apicvos avTttiv ci'ir«y in ^B.

* £K in ^BCD al. ; oiro in I.
^ eYcpOT] in BD ; ava(rTT| in ^C. W.H. place the former in the text and the
latter in margin.
* avTov in BCD but wanting in ALZ33.
cloud, a cloud capable of casting a

still Vv. 9-13. Conversation while de-
shadow, a faint one {" non
though scending the hill. —
Ver. g. p.T)8cvl tiirirjTc
admodum atram," Fritzsche). Some, injunction of secrecy. The reason of the
thinking a shadow incompatible with injunction lies in the nature of the ex-
the light, render îreo-Kfao-tv tegehat, cir- perience. Visions are for those who are
cumdabat. cites passages from
Loesner prepared for them. It boots not to re-
Philo inof this meaning.
support late them to those who are not fit to
avTovf . ? the Whom
disciples ? Jesus, receive them. Even the three were
Moses, and Elias ? all the six ? or the only partially fit witness their terror
;
two celestial visitants alone ? All these (ver. 6). —

ri opa|jia, the vision, justifying
views have been held. The second the the view above given of the e.xperience,
more probable, but impossible to be held, among others, by Eisner, Herder,
certain. koX l8ov, again introducing a Bleek and Weiss. Herder has some
main feature first the visitants, now : fine remarks on the analogy between the
the voice from heaven. Relation of the experiences of Jesus at His baptism and
ear to the voice the same as that of the on the Mount, six days after the
eye to the visitants. ovtos the voice : announcement at Caesarea Philippi, and
spoken this time about Jesus at the ; those of other men at the time of moral
baptism to Him (Mk. i. 11), meant for decisions in youth and in the near pre-
the ear of the three disciples. The voice sence of death (vide his Vom Erloser der
to be taken in connection with the Menschen, §§ 18, 19). Jus ov, followed —
announcement of the coming passion. by subjunctive without av in this case ;
Jesus God's well-beloved as self-sacrific- (cf. xvi. 28) one of future contingency at
ing. —
aKovcTc avTov to be taken in the : a past time. The optative is used in
same connection = hear Him when He classics {vide Burton, § 324). Not till
speaks to you of the cross. Hunc audite, the resurrection. It is not implied that
nempe solum, plena fide, perfectissimo Jesus was very desirous that they should
obsequio, universi apostoli et pastores then begin to speak, but only that they
praesertim, Eisner. Ver. 6. ical Akov- — could then speak of the vision intelli-
oravT£s, etc. divine voices terrify poor
: gently and intelligibly. Christ's tone
mortals, especially when they echo and seems to have been that of one making
reinforce deep moving thoughts within. light or the recent experience (as in Lk.
— Ver. 7. a\}/ap.evos flirev a touch . . . : X, 20).— Ver. 10. t£ ovv, etc. does the :
and a word, human and kindly, frotn ovv refer to the prohibition in ver. 9
Jesus, restore strength and composure. (Meyer), or to the appearance of Moses
Ver. 8. And so ends the vision. and Elias, still in the minds of the three
lirapavTCS T. 4., etc., raising their eyes disciples, and the lateness of their coming
they see no one but Jesus. Moses and (Euthy., Weiss), or to the shortness o)
Elias gone, and Jesus in His familiar their stay ? (Grotius, Fritzsche, Olsh.,
aspect the dazzling brightness about
; Bleek, etc.). Difficult to decide, owing
face and garments vanished. to fragmentariness of report but it ij ;
— : — ! —— —
'HXia»' 5)ei A0€t»' irpwToi' ;

" II. 'O 8e 'Iyjctou? ^ diTOKpiOeU elTrei'
auToTs,'-
" 'HXlos ^l.ey epxerat irpu)Toy,^ Kai '
dTroKaTa(TTt](T£i irdfTa •
j «";^« at Ch
xii. 13.
12. \iyti} 8e ujiif, oTi HXia5 r\hr] r\Kde, Kttl ouk iTziyvfjitrav auTo>'>
dW iTrotr\(Tav iv auTu oaa fjO^rjaaf •

outw Kal 6 uios toO di'Opwirou
ficXXei trdcryîiv uir auTwt'. 13. Tore crvvr^Kay ol p,a6T)Tai, on
TTcpi 'Iwdvv'oo TOO BaimcTTOu eiTrcf auTois.
14. Kal i\Q6vT(i)v auTwv * trpos toi' o^Xoi', irpooT]X0ci' aurut (JTcflpw-
1 ^BDLZ •mit li)o-ovs. • BD omit avrois.

' i^BD omit irpwTov, which probably has come in from ver. 10.
* t^BZ sah. omit avTwv.
most natural to take oiiv in connection late vision. The contrast between the
v/ith preceding verse, only not as re- mechanical literalism of the scribes and
ferring to the prohibition of speech pro the free spiritual interpretation of Jesus
tern., but to the apparently slighting tone comes out here. Our Lord expected no
in which Jesus spoke. If the recent literal coming of Elijah, such as the
occurrence is not of vital importance, Patristic interpreters (.Hilary, Chrys.,
why then do the scribes say etc. ? To Theophy., Euthy., etc.) supposed Him
lay the emphasis (with Weiss) onirpwrov, to refer to in ver. 11. The Baptist was
as the disciples were surprised that
if all the Elijah looked for. ovk Itri-He
Moses and Elias had not come sooner, 7v<i»<rav they did not recognise him as
:
before the Christ, is a mistake. The Elijah, especially those who profes-
adventwould appear to them soon enough sionally taught that Elijah must come,
to satisfy the requirements of the scribes- the scribes. a\X* «iroiT)<rav kv avrw,—
just at the right time, after they had re- etc. Far from recognising in him Elijah,
cognised in Jesus the Christ Thou art = and complying with his summons to
the Christ we know, and lo 1 Elias is repentance, they murdered him in re-
here to prepare the way for Thy public sentment of the earnestness of his
recognition and actual entry into efforts towards a moral airoKaTaorrao-is
Messianic power and glory. The sudden (Herod, as representing the Zeitgeist.). —
disappearance of the celestials would tend €v a^Tu literally, in him, not classical,
:
to deepen the disappointment created by but similar construction found in Gen.

the Master's chilling tone, so that there xl. 14, and elsewhere (Sept.). ovtws ;
is some ground for finding in ovv a Jesus reads His own fate in the Baptist's.
reference to that also. Ver 11. cpxerai — How thoroughly He understood His
present, as in ii. 4, praesens pro futuro, time, and how free He was from
Raphel {Annotationes in S. S.), who cites illusions 1 —
Ver. 13. t<Jt£ cruvrJKav the :
instances of this enallage temporis from parallel drawn let the three disciples see
Xenophon. Wolf {Curae Phil.), referring who the Elijah was, alluded to by their
to Raphel, prefers to find in the present Master. What a disenchantment: not
here no note of time, but only of the the glorified visitant of the night vision,
order of coming as between Elias and but the beheaded preacher of the wilder-
Christ. It is a didactic, timeless present. ness, the true Elijah
So Weiss. airoKaraKTrriird iravTa. This Vv. 14-21. The epileptic hoy (Mk.
word occurs in Sept., Mai. iv. 5, for which ix. 14-29 ; Lk. ix. 37-43). Very brief —
stands in Lk. i. 17: liriorTp€\|;ai ; the report compared with Mk. Ver. 14. —
reference is to restitution of right moral «X6<5vTwv the avrwv of T. R. might
:
relations between fathers and children, easily be omitted as understood from

etc. Raphel cites instances of similar the connection. yovvttctuv, literally,
use from Polyb. The function of Elias, falling upon the knees, in which sense it
as conceived by the scribes, was to lead would naturally take the dative (T. R.,
Israel to the Great Repentance. Vide avTy) here used actively with accusa-
;
on this, Weber, Die Lehren des T ., pp. tive = to beknee him (Schanz, Weiss).
337-8. —
Ver. 12. Xe'yu Si Jesus finds : Ver. 15. o-iXTividêTai, he is moon-
the prophecy as to the advent of Elias struck the symptoms as described are
;
fulfilled in John the Baptist, so still those of epilepsy, which were supposed
further reducing the significance of the to become aggravated with the phases 0/
232 KATA MATGAION XVII.
tc with Tiva TTOS ^ yovuirtTuv auxw,^ Kal Xiyuv, 15. " Ku'pie, i\iy]a6v fiou toi* ui6v,
here (W.
H.)and in oTt <T£\T]i'id^€Tai Kal KOKws Trd(T)(ci ' •
rroXXdiKis yhp Triirrei tis to
Mk. X. 17;
•svith TTop, Ktti TroXXdiKis €is TO uSojp. t6. Kol Trpo(TY)f cyKa aiiToy tois
ffjurpntrOni'
Tll'OC, Ch. fxaGr^Tais o-ou, Kal ook riSuniGrjorak aurof 6epaTr€u<Tai." 17. 'Atto-
xxvii. jg.
IPhil. ii. 15. Kpidels Se 6 'lT)(rous ciTTCk, "'fi ycj'ed aTricrros Kal '
8i€0Tpafi.|A^>'T],
(Deut.
xxxii. 5). Iws ir(5T£ l(TO|ULai fiefl' upicij' ^ ; ews TrtSTC " dkcôpiai ujiuk ; îptj^
m Mk. Ix.19.
Lk. ix. 41. fiot auTOK iLSe." 18. Kal £Tr€Ti|iT)<7€i' auTw 6 'irjaoCs, Kal e^TJXOcv
2 Cor. xi.
19. Eph. dir aoTou to Satfiofioc, Kal ÔepaireijOr] 6 iral? diro Tr]s (Spas €Keinf]s.
iv. a. Col.
iii. 13 (.ill 19- T«5tc irpocreXOotTe? 01 p.a0T)Tal tuj 'irjcrou Kar' IStaf eiiro*',
with Ren.,
" 20. 'O Be 'iTjaoCs*
accus. more " Aiaxi Tf]fji£i9 ouK T|8ufi^0T))i,e»' fKâXei^ auTo ;
common
in classics). eiTrfc* aoTOis, "Aid TT)^' dirioriaf **
upiuf. dfiTjf yîp X^yu 6|ai>',
avrov in nearly
' all uncials, atirw is a " mechanical repetition " (Weiss) of the
previous ovrw.
2 €xti in j><^BLZ ; as the more usual word it is to be suspected. W.H, intioduce
it with hesitation.
*
* (i€9 v[io)i' eaofiai in jJ<^BCDZ3j. J>^BD 33, omit lijaovs.
* ^^BD 33, etc., have Xfy«u
* oXiyoTTiaTiav in ^B
cursives, and adopted by most editors, though airio-Ttav
in CD and other uncials, as involving a severer reflection, has much to recommend
it. The tendency would be to tone down.
the moon (cf. iv. 24). — KUKois iraaxei and then, aloud : 4>('pcTc p.01 : bring him
(ex€i W.
good Greek.
H. Raphel
text), to me, said to the crowd generally, there-
(Annoi.) gives examples fromPoiyb. = fore plural. Ver. 18. —
to 8aip.dviov : the
suffers badly. —
Ver. 16. tois p.a6iiTais : first intimation in the narrative that it is
the nine left behind when Jesus and the a case of possession, and a hint as to
three ascended the Mount. The fame of the genesis of the theory of possession.
Jesus and His disciples as healers had Epilepsy presents to the eye the aspect
reached the neighbourhood, wherever it of the body being in the possession of a
was. —
oviK T|8vv)i6T]<rav the case baffled : foreign will, and all diseases with which
the men of the Galilean mission. Ver. — the notion of demoniacal possession was
17. i y£V€a exclamation of impatience
: associated have this feature in common.
and disappointment, as if of one weary " Judaeis usitatissimum erat morbos
in well-doing, or averse to such work quosdam graviores, eos praesertim,
just then. Who
are referred to we can quibus vel distortum est corpus vel mens
only conjecture, and the guesses are turbata et agitata phrenesi, malis
various. Probably more or less all pre- spiritibus attribuere." Lightfoot, Hor.
sent parent, disciples, scribes (Mk. ix.
:
Heb., ad loc. The avTw after Iitcti-
14). Jesus was far away in spirit from |iT)<r€v naturally refers to the demon.
all,lonely, worn out, and longing for the This reference to an as yet unmentioned
end, as the question following (Iws subject Weiss explains by the influence
iroTE, etc.) the utterance of
shows. It is of Mk.
a fine-strung nature, weary of the dul- Ver. 19. kut' ISiav : the disciples
ness, stupidity, spiritual insuscepti- have some private talk with the Master
bility (airicTTOs), not to speak of the as to what has just happened. 8iaT( —
moral perversity (Si€orTpa}i.|AevT)) all ovK iQ8vvi]6rip.£v the question implies
:
around Him. But we must be careful that the experience was exceptional in ;
not to read into it peevishness or un- other words that on their Galilean
graciousness. Jesus had not really mission, and, perhaps, at other times,
grown tired of doing good, or lost they had possessed and exercised healing
patience with the bruised reed and —
power. Ver. 20. 8iq ttjv 6XiyoiriaTiov,
smoking taper. The tone of His voice, here only, and just on that account to be
gentlj' reproachtul, would show that. preferred to airio-xiav (T. R. ); a word
Perhaps the complaint was spoken in an coined to express the fact exactly too :
undertone, just audible to those near. little faith for the occasion (cf. xiv. 31)
— — — :

iav ext^TC irioru' is k^kkok o-iKdircws, cpcirc tw opci toutw McrdPirjOi
" erreuOei' ^ •«€!, Kal jierapi^creTai •
Kai ouSek ' dSut'aTiâci ujiit'. n f.flfi- (W
2 1. TooTO 8e TO yeVos outc eKiropEucTai, ci u.t) ^f -npoaeuYr] Kal andinLk
'
r It n "Vi. 26
»nf)(rr€ta. •^
(nJe
22.
,
ANAITPE4>0MENQN 0€ aurCjv €v at\j5
*'
tt]
\\/»
TaXtXaia, ciirci'
3-
aoTois
critical
notethere).
I'l
MeWei oc«\
"îiarvN
iTjaous,
<5A/
U109 too afopwTrou
c^'PA > " oriJeCh. ii.
irapaotooCToai cis xeipas 22 for
>A/
avvptDTTtav,
\, ,, \.,~
23. Ktti airoKTccouCTii' cutok, kqi t^
f < f t nr similar use.
TpiTg i^jiicpa' cyepoTJ- p Lk.
* 37 i.
orcTai.
"4' IX
Kat
» 3\ 'a i /c
iKuTTr]Vr\(rav atpoOpa.
(Gen. jtviii.
14).
' (icraPa in ^B ; evGcv in ^BD.

'^
This whole verse is wanting in ^B 33, some Latin verss., Syrr. verss. (Cur.
Hier. Sin.). CDLA2 and many other uncials have it. It is doubtless a gloss
foisted into the text.
* Js^B I it. vg. have truarpeôyLit'wv ; changed into the more easily understood
avao-Tp. (T. R.).
* B has ttvaaTT)o-«Tai (W.H. margin).
That was a part of the truth at least, doctrine of the cross. —

«-apa8(8oa6at a :
and the part it became them to lay to new feature not in the first announce-
heart. — introducing,
ap.Tiv, as usual, a ment. Grotius, in view of the words tis
weighty saying. eav exT*"*' 'f Y^ have, — Xeipas avOpti-Trojv, thinks the reference is
a present general supposition.^ kiSkkov to God the Father delivering up the Son.
orivairtojs proverbial for a small quantity It is rather to recent revelations of dis-
(xiii.31), a minimum of faith. The affection within the disciple-circle. For
purpose is to exalt the power of faith, if there were three disciples who showed
not to insinuate that the disciples have some receptivity to the doctrine of the
not even the minimum. Schanz says cross, there was one to whom it would
they had no miracle faith (" fides miracu- be very unwelcome, and who doubtless
lorum"). —
Tu opci rovrio, the Mount of had felt very uncomfortable since the
Transfiguration visible and pointed to. Caesarea announcement. TrapaS. con- —
— (Atripa (-Pt]6t T. R.), a poetical form tains a covert allusion to the part He is
of imperative like avaâ in Rev. iv. i. to play. —
Ver. 23. l\vtrrfQr\<rav a(ô8pa,
Vide Schmiedel's Winer, p. 115. fvOtv — they were all greatly distressed but no ;
^Kei for ivrtvdev ckcio-e. p.€TaPi]or€Tai — : one this time ventured to remonstrate or
said, done. Jesus here in effect calls even to ask a question (Mk. ix. 32). The
faith an "uprooter of mountains," a prediction of resurrection seems to have
phrase current in the Jewish schools for counted for nothing.
a Rabbi distinguished by legal lore or Vv. 24-27. The temple tax. In Mt. —
personal excellence (Lightfoot, Hor. only, but unmistakably a genuine historic
Heb., ad Mt. xxi. 21, Wiinsche). reminiscence in the main. Even Holtz-
dSvvarijcrei used in the third person mann (H. C.) regards it as history, only
singular only in N. T. with dative = to half developed into legend. Ver. 24. ci$ —
be impossible a reminiscence of Mk. ; Kair. home again after lengthened wan-
:
ix. 23 (Weiss). Ver. 21. Vide on Mk. — dering with the satisfaction home gives
ix. 29. even after the most exhilarating holiday
Vv. 22-23. Second announcement of excursions. —
Ver. 24. irpoo-fjXGov 01, etc.
the Passion (Mk. ix. 30, 31; Lk. ix. 44, home-coming often means return to
45). —
Ver. 22, (rucTpcttioixevcov a., while care. Here are the receivers of custom,
they were moving about, a reunited band. as soon as they hear of the arrival, de-
— Iv T. r. they had got back to Galilee
: manding tribute. From the Mount of
when the second announcement was Transfiguration to money demands
made. Mk. states that though returned which one is too poor to meet, what a
to familiar scenes Jesus did not wish to descent The experience has been often
1
be recognised, that He might carry on repeated in the lives of saints, sons of

undisturbed the instruction of the God, men of genius. to. 8i8paxp.a a :
—
Twelve. ixcXXci, etc. the great engross- : 8(8paxpov was a coin equal to two Attic
ing subject of instruction was the drachmae, and to the Jewish half shekel
— — — '
234 KA'IA MATBAION XVII.
q here only 24. 'EX6(5vtwi' Be auTtof CIS KaiTcpraoujji, irpocrfjXOok' 01 tu

Frequent "•
8i8pax|Jia XafiPdrovTC? tw n^xpo), Kol cIttoc, "'O SiSciaKaXos
in Sept. for , - ' ••'
^ . r \ \ 1 c 'c ' •> \ m
\ op.wk' ou Tc\€i Ttt '
oiOpa)(p.a ; 25. Aeyei, Nat. Kai ore
''
. €icniX9ci' - els ttiv otKiac, npoihQa.ae.v aurof 6 'ItjctoCs, X/vo)*', " Ti
r Kom. xiii.
' ' '
8
6-
Ch.
17.
xxii.
Mk.
(Toi SoKCi,
tAt] ^ "Krik-aov;
IiawK
_' ; 01
diro
„.«.
fiaaiXci?
Tw>' uloic
rris
aoTwi',
Y^S
r\
iTro
duo Twv
Ttcui/ ^
'
XauSai'Ouai
AXXoTpiwf
,,. ;
tjohnx. 5. 26. A^vci auTw 6 n^rpos,'* " 'Airo twk dXXoTpiWK." "Ecbn auTu 6
. • 1 r I 4
Acts vii.
6. Heb. xi. 9, 34-
1 ^D omit TO here (Tisch.) ; BC retain it (W.H.).

ti<r«X9ovTa in
" (-ti. D) cXOovra in B. ^ ; Tisch. adopts the former ; W.H. the
latter, with «io-fXOovTa in margin.
' B has Tivos, which W.H. place in the margin.
For Xfyti
« n. i^BCL have ciirovTos Se (Tisch., W.H.).
. , . The T, R. is a
grammatical correction. The adoption of «nrovTos requires a comma before eîj
instead of a full stop as in T. R.
= about fifteen pence payable annually ;

really the prelude to the discourse follow-
by every Jew above twenty as a tribute ing on humility, and that discourse in
to the temple. It was a tribute of the turn reflects light on the prelude. tiTctoi
post-exilic time based on Exodus xxx. SoKti phrase often found in Mt. (xviii.
;
After the destruction of the

13-16. 12, xxi. 28, etc.) with lively colloquial
Temple the tax continued to be paid to effect : —
what think you ? rtX-r) tj KTJv<rov,
the Capitol (Joseph. Bel. I. vii. 6, 7). The customs or tribute the former taxes on
;
time of collection was in the month wares, the latter a tjix on persons = in-
Adai (March). T<p Fl. Peter evidently — direct and direct taxation. The question
the principal man of the Jesus-circle for refers specially to the latter.— aXXoTpiwv,
outsiders as well as internally. oi — foreigners, in reference not to the nation,
TcXei. The receivers are feeling their but to the royal family, who have the
way. Respect for the Master (SiSao-KaXos) privilege of exemption. Ver. 26, —
apaye
makes them go to the disciples for in- on the force of this particle vide at vii.
formation, and possibly the question was 20. The yt lends emphasis to the
simply a roundabout hint that the tax exemption of the vlot.. It virtually
was overdue. Ver. 25. vaC — this ; replies to Peter's vat = then you must
prompt, confident answer may be either admit, what your answer to the collectors
an inference firom Christ's general bear- seemed to deny, that the children are
ing, as Peter understood it, or a state- free. The reply is zjeu d^ esprit. Christ's
ment of fact implying past payment. purpose is not seriously to argue for
IX0<5vTa I. r. 6. The meeting of the tax exemption, but to prepare the way for
collectors with Peter had taken place a moral lesson.
outside it had been noticed by Jesus,
; Ver. 27. tva |at| o-KavSaX., that we may
and the drift of the interv'iew instinctively not create misunderstanding as to our
understood by Him, npol<^da<r€v, antici- attitude by asking exemption or refusing
pated him, here only in N. T. Peter to pay. Nosgen, with a singular lack of
meant to report, but Jesus spoke first, exegetical insight, thinks the scandal
having something special to say, and a dreaded is an appearance of disagree-
good reason for saying it In other ment between Master and disciple It !
circumstances He would probably have is rather creating the impression that

taken no notice, but left Peter to manage Jesus and His followers despise the
the matter as he pleased. But the temple, and disallow its claims. And
Master is aware of something that took the aim of Jesus was to fix Peter's
place among His disciples on the way attention on the fact that He was
home, not yet mentioned by the evan- anxious to avoid giving offence thereby,
gelist but about to be (xviii. 1), and to be and in that view abstained from insist-
regarded as the key to the meaning of ing on personal claims. Over against
this incident. The story of what Jesus the spirit of ambition, which has begun
said to Peter about the temple dues -s to show itself among His disciples, He
— — :
'inorous, ""Apave iXevQepoi clcriK 01 oloi. 27. tâ 8e uti aKai'Sa-n here only
" * avKiffTpoc, v here only

\i(T(j>u.ev ' auToos, iropeoOcls eiS ttic 0dXa<r(rai/, paXe
Kttl Toi' di'aParra irpwToi' l)(96>' apoi' •
kui dôiâs to orofia auTou, vp c/. ivTi
€upi]CT€i9 ^crrarfipa' ckcikoc Xapwv bos auTois a»Ti €p.ou Kat aou. Ch. xx. 28,
1 o-KavSaXitwjxtv in ^LX, adopted by Tisch. and placed in marg. by W.H.

' Many uncials (^BLAa/.) omit nir.
setsHis own spirit of self-effacement only for Peter along with Himself?
and desire as far as possible to live Were all the disciples not liable
peaceably with all men, even with those Andrew, James and John there, in
with whom He has no religious affinity. Capernaum, not less than Peter ? Was
— iropcvOeis t. 9. Generally the instruc- the tax strictly collected, or for lack of
tion given is go and fish for the money
: power to enforce it had it become prac-
needfial to pay the tax. aYKio-rpov, a — tically a voluntary contribution, paid by
hook, not a net, because very little would many, neglected by not a few ? In that
suffice one or two fish at most.
;
case it would be a surprise to many that
irpwTov IxBvv the very first fish that
: Jesus, while so uncompromising on
comes up will be enough, for a reason other matters, was so accommodating in
given in the following clause. avoCâs — regard to money questions. He would
. o-ra-niptt: the words point to some-
.
not conform to custom in fasting.
thing marvellous, a fish with a stater, Sabbath keeping, washing, etc., but He
the sum wanted, in its mouth. Paulus would pay the temple tax, though refusal
sought to eliminate the marvellous by would have had no more serious result
rendering tvprjaeis not " find " but than slightly to increase already existing
" obtain," i.e., by sale. Beyschlag (Das ill-will. This view sets the generosity
Leben Jesu, p. 304) suggests that the and nobility of Christ's spirit in a clearer
use of an ambiguous word created the light.
impression that Jesus directed Peter to Chapter XVIII. Moral Training
catch a fish wdth a coin in its mouth. OK THE Disciples. In this and the
Ewald {Geschichti Christus, p. 467) next two chapters the centre of interest
thinks Jesus spoke very much as re- is the spiritual condition of the Twelve,
ported, but from the fact that it is not and the necessity thereby imposed on
stated that a fish with a coin in its their Master to subject them to a stern
mouth was actually found, he infers that moral discipline. The day of Caesarea
the words were not meant seriously as a had inaugurated a spiritual crisis in the
practical direction, but were a spirited disciple-circle, which searched them
proverbial utterance, based on rare through and through, and revealed in
examples of money found in fishes. them all in one form or another, and in
Weiss of opinion that a simple direc-
is a greater or less degree, moral weak-
tion to go and fish for the means of pay- ness disloyalty to the Master (xvii. 22),
:
ment was in the course of oral tradition vain ambition, jealousy, party spirit.
changed into a form of language imply- The disloyal disciple seems to have
ing a miraculous element. This view taken to heart more than the others the
assumes that the report in Mt. was gloomy side of the Master's predictions,
derived from oral tradition (vide Weiss, the announcement of the Passion his ;
Das Leben Jesu, ii. 47, and my Miraculous more honest-hearted companions let
Element in the Gospels, pp. 231-5). In their minds rest on the more pleasing
any case the miracle, not being reported side of the prophetic picture, the near
as having happened, cannot have been approach of the kingdom in power and
the important point for the evangelist. glory, so that while remaining true to
What he is chiefly concerned about is to the Master their hearts became fired with
report the behaviour of Jesus on the ambitious passions.
occasion, and the words He spoke re- Vv. 1-14. Ambition rebuked (Mk. ix.
vealing its motive. —
avrl Ijiov ko\ o-ov : 33-50 Lk. ix. 46-50, XV. 3-7, xvii. 1-4).
;
various questions occur to one here. Ver. I. iv iK. r. fipcj., in that hour the ;
Did the collectors expect Jesus only to expression connects what follows very
pay (for Himself and His whole com- closely with the tax incident, and shows
pany), or did their question mean, does that the two things were intimately asso-
He also, even He, pay ? And why pay ciated in the mind of the evangelist.—
— — —— — :;
36 KATA MAT9AI0N XVIII.
• Ch.xl. ii; XVIII. 1. *EN ^KticT) rjj (Spa TrpoaT^Xfloc oi (ia0T)Tai tw 'It]ctou,
lAk.ix.3.\ Xlyoyre^, "lis apa "iiei^wc ^<rrt»' iv rrt BaoiXeia tC»v oiipavCyv
b John
40
T.R.).
(frr.oT.
xii.
,,,,,,
2. Kat irpoaKaXetrau.ci'os 6
auTwK, 3. Kttt cnret', " Ap.r)c
Inaous
\iyu
iraiSioi'
_
up.!*',
ii/TTiaci'
^lii' piT] **
auxo tf uâu
(TTpa<j>TiTe Kai
'
c
39.
Ch.
la.
xxiii.
Lk.
y4yr]ade
,^
oupak'wk.
ws
4.
to.
«
iraiSia,
ooTis ouf
ou p,T)
», xaTreu'wffT) /orv,,
eiCTcXGriTe
' eauro>'
eis
ws to
ttjc paaiXeiac Twf
c./
iraioiok' touto,
xviii. li.ouT<5s eoTiK 6 lACiûK î* T^ jSaaiXcioi Tu)v oupavS>v. 5. Kal 05 iav
d Ch. xxiv. 5^f>.
parall.
c-/
0£5i]Tai TTaiOioc ToiouToi'
... «Ad^^'o9/
ev" tw ovofj-ari
eiri
/
pou,
«\c«#
ep.e oeêxai •
^ fci^BL al. omit o I. * Taircivuaci in all uncials.

' ev before iraiSiov in BDLZ ; toiovto in ^BLA for the more usual toiovtov in
T. R. (ev TraiSiov toiovto in Tisch. and W.H.),
Tis apa pei^wv who then

is greater, etc. ?
: demanded, even in the case of these men
The Spa may be taken as pointing back who have left all to follow Jesus! How
to the tax incident as suggesting the many who pass for converted, regenerate
question, but not to it alone, rather to it persons have need to be converted over
as the last of a series of circumstances again, more radically Chrys. remarks: 1
lending to force the question to the " Weare not able to reach even
front address to Peter at Caesarea
: the faults of the Twelve we ask not ;
Philippi three disciples selected to be

; who is the greatest in the Kingdom of
with the Master on the Hill of Trans- Heaven, but who is the greater in the
figuration. From Mk. we learn that Kingdom of Earth the richer the more ;
they had been discussing it on the way powerful " (Hom. Iviii.). The remark is
home. iv t. Patr.T. ovp.,iiUhe Kingdom not true to the spirit of Christ. In His
of Heaven this Is wanting in Mk.,
; eyes vanity and ambition in the sphere
where the question is a purely personal of religion were graver offences than the
one who is the greater (among us,
; sins of the worldly. His tone at this
now, in your esteem) ? In Mk. the time is markedly severe, as much so as
question, though referring to the present, when He denounced the vices of the
who is, etc., points to the future, and Pharisees. It was indeed Pharisaism
presents a more general aspect, but in the bud He had to deal with. Resch
though it wears an abstract look it too suggests that crTpa<}>TJT« here simply re-
is personal in reality = which of us now presents the idea of becoming again
is the greater for you, and shall there- children, corresponding to the Hebrew
fore have the higher place in the king-
dom when it comes ? It is not necessary idiom which uses 'y!\'Q^ = iraXiv {Ausser-
to conceive every one of the Twelve canonische Paralleltexte xu Mt. and Mk.,
fancying it possible he might be the p. 213). i>% TO iroiSca, like the children,
first man. The question for the majority in unpretentiousness. king's child A
may have been one as to the respective has no more thought of greatness than a
claims of the more prominent men, beggar's. ov p-f} i\.<Ti\9r\Tt, ye shall
Peter, James, John, each of whom may not enter the kingdom, not to speak of
have had his partisans in the little band. being great thert Just what He said to
—Ver. iraiSiov
2. the task of Jesus is
: the Pharisees (v.le on chap. v. 17-20).
not merely to communicate instruction Ver. 4. Taircivua-et eavTov: the most
but to rebuke and exorcise an evil difficult thing in the world for saint as
spirit, therefore He does not trust to for sinner. Raphel {Annot. in S. S.) dis-
words alone, but for the greater im- tinguishes three forms of self-humiliation
pressiveness uses a child who happens to in mind (Phil. ii. 3), by words, and by
be present as a vehicle of instruction. acts, giving classical examples of the latter
The legendary spirit which dearly loves two. It is easy to humble oneself by
certainty in detail identified the child self-disparaging words, or by symbolic
with Ignatius, as if that would make acts, as when the Egyptian monks wore
the lesson any the more valuable I hoods, like children's caps (Eisner), but to
Ver. 3. lav pT| (rTpa(j>TJT€ unless ye : be humble in spirit, and so child-like I^
turn round so as to go in an opposite 6 peifuv. The really humble man is as
direction. " Conversion " needed and great in the moral world as he is rare.
— :
I-^. EYArrEAION 237
6. OS 8 &y (TKayhaXicn] eva tu)V fiiKpwk' toutwc tuw iriffTeuorroH' e Cf. i\axi-
CIS €11^, (ruu,<j»€pc(, auTw, Lva Kpe|Jia<r9T) fAij\os ot'ucos eTtrt * tov Ch. xxv.
Tpdx^ôt' ctuToG, Kttl ^ KaraTrofTicrflTJ iv tw *"

TreXdyet t»]S 6a\a<r(nr)S. f Ch. v. ag,
7, Ouai Tw K6cr)j.tj) diro Twc trKacSdXwc •

dfdyKT] ydp icrriv ^ i\Qeiv g here and
~ « • in Ch. xiv,
X , t« 'x \ » . ^ fl > ' > ' 3 > ^ ' s \
Ta CTKdt'oaXa. ttXtjc ouai tw di'Ppunrw eKciKW/ 01 00 to CTKa»'oa\o»' 30.
h here and
Acts xxvii. J. The phrase iv r. ir. t. Sa\d<ray)<; here only
• For eirt ^BLZ have irepu

« Omitted in BL (W.H.) ; found in )j^D (Tisch.).
cKcivu wanting in i^DLI
' ; found in B but not adopted by W.H. It looks
like an echo of xxvi. 24, yet it answers well to the solemn tone of our Lord's
utterance on this occasion.
Vv. 5-7. Ver. 5. —

S^S^Tai the dis- : (rOfjvai tva KOTairovTKrO'g,
. . . the
course passes at this point from being writer puts both verbs in the subjunctive
child-like to gracious treatment of a after iva. fxvXos 6viKb9. —The Greeks
child and whatrepresents. tv -rraiSiov
it called the upper millstone ovos the ass
ToiovTO the real child present in the
: (6 dvuTcpos X160S, Hesychius), but they
room passes into an ideal child, repre- did not use the adjective iviKos. The
senting all that the spirit of ambition in meaning therefore is a millstone driven
its struggle for place and power is apt to by an ass, i.e., a large one, as distinct
trample under foot. So in effect the from smaller -sized ones driven by the
majority of commentators a few, in- ; hand, commonly used in Hebrew houses
cluding Bengel, De Wette, Bleek, in ancient times. " Let such a large
Weiss, hold that the reference is still to stone be hung about the neck of the
a real child. In favour of this view is offender to make sure that he sink to
Luke's version " Whoso receiveth this
: the bottom to rise no more " such is —
child,'' etc. (ix. 48). But the clause «irl the thought of Jesus strong in con- ;
T^ dv(5|iaTi (lo-u raises the child into the ception and expression, revealing intense
ideal The reception required
sphere. abhorrence. ^v r^ TreXdysi t. 6.— in :
does not mean natural kindness to the deep part of the sea. So Kypke,
children (though that also Christ valued), who gives examples another signifi- ;
but esteeming them as fellow-disciples in cantly strong phrase. Both these ex-
spite of their insignificance. A child pressions have been toned dowm by
may be such a disciple, but it may also —
Luke. KarairovTiaO-Q drowning was :
represent such disciples, and it is its not a form of capital punishment in use
representative function that is to be em- among the Jews. The idea may have
phasised. Ver. 6. —(TKavSaXforx) the : been suggested by the word denoting
opposite of receiving treating harshly ; the offence, aKavSaXCcrg. Bengel re-
and contemptuously, so as to tempt to marks " apposita locutio in sermone de
:
unbelief and apostasy. The pride and scandalo, nam ad lapidem offensio est " =
selfish ambition of those who pass for " let the man who puts a stone in the
eminent Christians make many infidels. path of a brother have a stone hung
— €va T. |i.. T. one of the large class of
: about bis neck," etc. Lightfoot suggests
little ones not merely child believers
; as the place of drowning the Dead Sea,
surely, but all of whom a child is the in whose waters nothing would sink
emblem, as regards social or ecclesias- without a weight attached to it, and in
tical importance. Those who are caused which to be drowned was a mark of
to stumble are always little ones execration. Ver. 7. —
o-iial r^ Koo-p,(o,
" majores enim scandala non recipiunt," woe to the world, an exclamation of
Jerome. One of them " frequens unius : pity at thought of the miseries that
in hoc capite mentio," Bengel. This is come upon mankind through ambitious
the one text in which Jesus speaks of passions. Some (Bleek, Weiss, etc.)
Himself as the object of faith {vide The take Kô-fios in the sense of the ungodly
Kingdom of God, p. 263). — av|i<f>ep6i . . . world, as in later apostolic usage, and
two: vide on v. 29. Fritzsche finds therefore as causing, not suffering from,
here an instance of attraction similar to the offences deplored. This interpreta-
—
that in x. 25 «ai 6 SovXos, ii% 6 k. a. tion is legitimate but not inevitable, and
Instead of saying a~u\k^pt\. a. Kpc(i.a- it seems better to lake the word in the
— ; —
238 KATA MATeAlON XVIII.
?pX<Tai. 8. El 8e 1^ x*^P "ô" ^ ^ irous aou crKafSaXijêi ere, cKKO^for
qutA ^ Kai ^dXc diri ctou •

KaX^c aoi ôti*' eicTeXOeic cts tt)»' t,ti>r]v
XwXok' ?J
KoXX<5»','^ ^ 8uo xeipcis ^ 8u'o iroSas e\oyTa pXT)0T)»'ai els t^
irup TO aluviov. 9. koI ei 6 64)6aXfi6s crou o-Kat'SaXilêi at, eêXe
i here and in auT^v Kal P<iXe 6.1x6 aoC •

KaX<5>' aoi £OTi '
ô»'<i(t>6aX|io»' els tth' ^wtji'
Mk. ix. 47.
j Mk. V. s- eltreXOeiK, ?] 8uo 64>6aX}j,oi>s exorra pXt]6TJKai els Tr]y y^^''''**^ '''°"
53.Act8ii. Trupis- 10. 'Opare piT) KaTa(j)poi''qair]Te ivbs rS>v |jiiKpa>K toutww •
XI. 10 at. X^Y*^ Y^P '^f^^*''

°'^'- °^ ayYcXoi auTwt' ^f oupavois ^ 81A ^ Trarros
^ ovTov in ^BDLZ. avra a grammatical correction.

' KvXXov T) x«Xov in ^^B (Tisch., W.H.).
more general sense of humanity con- lated ; wanting one

or both hands.
ceived of as grievously afflicted with X«oX<Jv : condition regarding
in a similar
" scandals " without reference to who is the feet [cf. xi. 5 xv. 30). ; Ver. 9. —
to blame. They are a great fact in the 6<j>9aXfi,(is, the eye, referred to as the
history of mankind, by whomsoever means of expressing contempt ; in chap. v.
caused.—airo t. <r. by reason of; points: 29 as inciting to lust. —
|jiovii(j>9aXpLov,
to the ultimate source of the misery. properly should mean having only one
Twv o-KttvSdXwv the scandals a general
: ; eye by nature, but here = wanting an
category, and a black one. dvaYK-rj y*P — • eye, for which the more exact term is
they are inevitable ; a fatality as well as cTep(i({>6aXp,os, vide Lobeck, Phryn., p.
a fact, on the wide scale of the world 136-
they cannot be prevented, only deplored. Vv. 10-14. Still the subject is the
No shallow optimism in Christ's view of child as the ideal representative of the

life. —
irXTjv adversative here, setting
: insignificant, apt to be despised by the
the woe that overtakes the cause of ambitious. From this point onwards
offences, over against that of those who Mt. goes pretty much his own way,
suffer from them. Weiss contends that giving /of'/rt of Jesus in general sympathy
it is not adversative here any more than with the preceding discourse, serving the
in xi. 24, but simply conducts from the purpose of moral discipline for disciples
general culpability of the world to the aspiring to places of distinction. Ver. —
guilt of every one who is a cause of 10. opdrc pT) KaTa<^. pt) with the :
scandal, even when he does not belong subj. in an object clause after a verb
to the world. meaning to take heed common N. T. ;
Vv. 8, 9. These verses are one of usage vide Matt. xxiv. 4

; Acts xiii. ;
Mt.'s dualities, being found with some 40, etc. —

tvos, one, again. Xcyu yap — :
variations in the Sermon on the Mount something solemn to be said. ol —

(w. 29-30). Repetition perhaps due to oyycXoi. avTwv, etc. In general abstract
use ot two sources, but in sympathy language, the truth Jesus solemnly
with the connection of thought in both declares is that God, His Father, takes a
places. Since the offender is the greater special interest in the little ones in all
loser in the end, it is worth his while senses cf the word. This truth is ex-
to take precautions against being an pressed in terms of the current Jewish
offender. —
Ver. 8. X^^P> 'tovs men- : belief in guardian angels. In the later
tioned together as instruments of books of O. T. (Daniel), there are guar-
violence. —
KaXdv . . . ^ the positive : dian angels of nations ; the extension of
for the comparative, or ^ used in sense the privilege to individuals was a further
of magis quam. Raphel and Kypke cite development. Christ's words are not to
instances of this use from classics. It be taken as a dogmatic endorsement of
may be an imitation of Hebrew usage, this post-exilian belief exemplified in the
in which the comparative is expressed story of Tobit (chap. v.). The same
by the positive, followed by the preposi- remark applies to the passages in which
tion min. " A rare classical usage tends the law is spoken of as given through
to become frequent in Hellenistic Greek if angelic mediation (Acts vii. 53 Gal. iii. ;
it be found to correspond to a common 19 ;Heb. ii. 2). The Xtyw ydp does not
Hebrew idiom " (Csur, in Camb. N. T.). mean " this belief is true," but " the
— KuXXiv with reference to hand, muti-
: idea it embodies, God's special care for
— —: :
8— 16. EYArrEAION 2.39
p\iitou(Ti rh irpodunrov too TrarpcJs fAO" tou iv oupaKOis.^ II. k this phrase
...
f]\0€
\t«>
yap o uios TOO dvopwirou
~>A» -
ffwcrai
>>\\/9
to diroXojXos. 12. Ti u|xik
ft" here only
SoKcI; edc Y^VrjTat Tict dfSpuiiru) eKaTOk irpoPara, Kal irXafTjOfj Ik* 'Acts xx. 16
i^ auTWJ' • ouxi d4)els ' rd iyvev-qKovraevvia, em xd opiq * iropeuGeis (same

^
TO irXafwuei/oi' 13. Kai edi'
.^ ,^ I , c"
Yei/TjTat eupcii' auTO, du,T)i'
f
X^yu
const.
with
^•Kjxei
.~«oTi x^tpî *"
upiLf,
,>,..K-x\ /
auTw jxaWoj',
;
*,v~,
i] eiri Tois i.vy€vi]KovTa€vvia tois
, ~ as here,
c/. in
inf.
ver,
fiT) 7reirXai/T)|Jiefois. 14. outus ouk Ioti 0A.if]fia " Ifixpoarfiei' tou m Ch. li. 26.
TTUTpos ufiwk *•
tou iv oupai'Ois, tea airo\T]Tat eis twi' p.iKptoi' toutwi/.
d8€X<}>6s oôu, uirayc Kal ^ " eXeyôc

'^
15. 'Ed>' 8e djJiapTiôTf) els tre 6 i Tim. v.
aoTOK fiETaô (TOU Kul auTou fi^foo. edv aou ditoucrT), " eK^pStjaas o i Cor. ix
tok d8€X(j)6v (TOU •

16. cdK 8e ft^ dKOutrj^, -rrapdXajSe p.€Td crou eTi If a pet. iii. i,
* B has €v Tci) ovpavo) (W.H. margin, bracketed).

* Ver. II is wanting in fc^BL, i, 13, 33, Egyptian verss., Syrr. Jerus. Sin., Orig.,
etc. doubtless imported from Lk. xix. 10.
;
* a<{>T)cr£i in BL (Tisch., W.H.); D has a(|iiT]o-iy. * Kai after oprj in BL.

* piov in B al. * tv in ^BDL. ci; is a grammatical correction.
' t^B omit «ts <ru ' i^BD omit Kai.
the little, is true ". This is an important Vv. 15-17. How to deal with an
text for Christ's doctrine of the Father- erring brother. — The
transition here is
hood. It teaches that, contrary to the easy from warning against giving, to
spirit of the world, which values only counsel how to receive, offences. The
the great, the Father-God cares specially terms are changed fniKpbs becomes :
for that which is apt to be despised. d8cX4><is, giving offence not suiting the
pXt'irovo-i T. irp. In Eastern courts it is idea of the former, and for o-KavSaXiêiv
the confidential servants who see the we have the more general dp,apTdvctv.
face of the king. The figure is not to be — Vv. 16 and 17 have something
pressed to the extent of making God like answering to them in Lk. xvii. 3, coming
an Eastern despot. Ver. 11 an inter- — in there after the group of parables in
polation from Lk. xix. 10, q. v. chaps. XV. and xvi., in which that of the
Vv. 12-14. Parable of straying sheep Shepherd has its place whence Wendt ;
(Lk. XV. 4-7) may seem less appropriate

; recognises these verses as an authentic
here than in Lk., but has even here a looioii probably closely connected with
good setting, amounting to a climax = the parable in the common source. Ver,
God cares not only for the lowly and 17 he regards as an addition by the
little but even for the low the morally — evangelist or a later hand. Holtzmann
erring. In both places the parable (H. C.) regards the whole section (15-17)
teaches the precious characteristically as a piece of Church order in the form of
Christian doctrine of the worth of the a /o.§7'oH of the Lord.
individual at the worst to God. Ver. 12. — Ver. 15. afxapnio-D apart from the :
tL VI. 80KCI as in xvii. 25. kav yevTjTat t. doubtful cU o-£ following, the reference
d. k. irpcJpaTa if a man happen to have
: appears to be to private personal offences,
as large a number, yet, etc. Kal it. Iv — : not to sin against the Christian name,
only one wanderer, out of so many. which every brother in the community
iropevOels t'HTci does he not go and : has a right to challenge, especially
seek the one 13. Kal .
? —Ver.avr6 . . : those closely connected with the offender.
if it happen that he finds it. In Lk. he Yet perhaps we ought not too rigidly to
searches till he finds it. tt|A7jv Xiy — draw a line between the two in an ideal
specially solemn, with a view to the
application to the moral sphere of what the phrase implies that some one has
—
community of love. ficTa^v a: k. a. fi.
in the natural sphere is self-evident. the right and duty of taking the initia-
Ver. 14, application of the parable less tive. So far it is a personal affair to
emphatic than in Lk. 9Ai]|Aa, a will, — begin with. The simpler and more
for an object of will. e\i.irpo<r0€v r. tr. — classical expression would be fttivos
u. before the face of — for, etc.
: fidvov. —
dKovcrt], hear, in the sense of
—
240 KATA MATeAlON XVI II
fj SiJo, iô ItzX (rr<5p.aT0S 8uo ijLapTupwv t] Tpiwf o-raOrj TraK prifjia.
p here only 17. lay §€ *"

irapaKouffTi auTatf, clire rn ^KKXrio-ia 8e Kal ttis
(Efthcr
iii, 3, 8).
, \
eKKXtjaias
,
TrapaKOuerj],
, .
torw aoi
,
oJOTrep 6
n
ût'iKos
e'di'
^
Kat 6 TeXcSitjs.
18. A\xriv \iy(ji iin'.v, oaa iav hr]<Tt^r€ cttI tt]s y^S> ecrrai SeSc/ieVa
q Ch. XX. a, CI* Tw ^ oupaku) • Kal oaa i^v \u<rT)T€ ^m t»]9 YT^j ccrrat XeXup.^â
36. Acts e** Tw ^ odpai'w. 19. irdXiv'^ Xeyw ufiif, on iav 8uo 6|aoj»' ' aup,(|>wni-
ij. awan' €in ttjs y>]s irepi. irarros TrpaypiaTos ou ed^ aiTT|o-wKTat,
1 B omits Tu first time and ^B second time.

* B and many other uncials add op,Tjv after iraXiv (W. H. in brackets).
* <rv\i.îttvr]<rov(riv in ^BDLA (Tisch.).
submitting to admonition. ^K^pSTjoras — : Jesus. As such it may be accepted,

gained as a friend, as a fellow-member when interpreted, as above. If, as we
of the Kingdom of God, or as a man = have tried to show, it was natural for
saved him from moral ruin ? All three Jesus to speak of a new community of
alternatives find support. Is it necessary faith at Caesarea, it w?s equally natural
or possible to decide peremptorily that He should return upon the idea in
—
between them ? Ver. i6. âv Sc jxtj 4. the Capernaum lesson on humility and
After a first failure try again, with added kindred virtues, and refer to it as an in-
influence. —
irapaXope Ivo r\ Svo. . . . strument for promoting right feeling and
This bears a juridical aspect (Schanz), conduct among professed disciples. —
but it does not really pass out of the Ver. 18. Renewed promise of power to
moral sphere ethical influence alone
: bind and loose, this time not to Peter
contemplated; consensus in moral judg- alone, as in xvi. ig, but to all the
ment carries weight with the conscience. Twelve, not qua apostles, with ecclesias-
— iva cTfl aTd|iaTOs, etc. reference to : tical authority, but qua disciples, with
the legal provision in Deut. xix. 15 in a the ethical power of morally disciplined
literary rather than in a legal spirit. men. The Twelve for the moment are
Ver. 17. iav ik ir. d. Try first a mini- for Jesus = the ecclesia : they were the
mum of social pressure and publicity, and nucleus of it. The binding and loosing
if that fail have recourse to the maximum. generically = exercising judgment on
— (ivi T-Q £icKXT)o-iq, speak to the : conduct here specifically = treating sin
;
" Church " —

the brotherhood of believers as pardonable or the reverse a particu- —
in the Christ This to be the widest lar exercise of the function of judging.
limit for the ultimate sphere of moral Vv. 19, Promise of the power and
20.
influence, as ex hypothesi the judgment presence of God to encourage concord. —
of this new community will count for Ver. ig. iraXiv a|iT]v a second amen, :
more to its members than that of all the introducing a new thought of parallel
world beyond. fo-rw o-ot, etc. — this : importance to the former, in ver. 18.
failing, the offender puts himself outside — «av 8vo two: not the measure of
;
the society, and there is nothing for it Christ's expectation of agreement among
but to treat him as a heathen or a pub- His disciples, but of the moral power
lican which does not mean with in-
; that lies in the sincere consent of even
difference or abhorrence, but carefully two minds. It outweighs the nominal
avoiding fellowship with him in sin, and agreement of thousands who have no
seeking his good only as one without. real bond —
of union. <ru)i<|>ii)viô'(i>(riv ;
There is no reference in this passage to agree, about what ? not necessarily only
ecclesiastical discipline and Church cen- the matters referred to in previous con-
sures. The older interpreters, in a text, but anything concerning the King-
theologico-polemical interest, were very —
dom of God. ircpi iravTo? Trpa-yâros :
anxious to find in it support for their concerning every or any matter, offences
developed ideas on these topics. The committed by brethren included of
chief interest of historic exegesis is to course. —
-yeyTJo-cTai it shall be : what ;
divest it of an ecclesiastical aspect as absolute confidence in the laws of the

much as possible, for only so can it suit moral world ! —
Trapa t. tt. y,. from my :
the initial period, and be with any pro- Father. The Father-God of Jesus is
bability regarded as an utterance of here defined as a lover of peace and
— —a ::
17—22, EYArrF.AlON 241
\€vr\<T€Tai aoTots irapa toG iraTpos u,ou tou iv oupavotq, 20. ou r Ch. xxviii
'
• '
^ _ ^
10. Acts
yap €tai Suo r\ xpei? o-ut'r]Yfie»'oi 'eis to e|Jiov ocojia, inel eijil tV vii. 16;
ueau auTwk'. ^ f-or- '• i=,
~ c » (allofbap
, ^ , , /
21. Tote irpoaeXOwi' auTw 6 FIcTpos etire, " Kupic, •itoct(£kis tism into
d|i.apTrjo-£i els ep-^ ° d8eX<j)6s fôo, Kal d<})i^(TU auTw ; ecos *eiTTdKts " .'
name\.
,
2 2. Aeyct aoTW o
,-<».
~
Iyjitous, Ou
(^j\/
Acyw
» 'c
aoi eus eirTaKis,
> 5\\>«.
aKK ews
8 Ch. xxiii.
Lk.
37.
xiii. 34.
t Lk. xvii. 4.
' This verse in Codex Bezae runs "for there are not (ovk «to-iv yap), etc., with
whom (trap* ois) I am nr* in the midst of them ". Syr. Sin. has a similar reading.
^ avTu after enrt in BD (Tlsch., W.H., bracketed). ^ omits aurw.
fraternal concord. verse we In this ing brother, which could only be carried
have a case of attraction, of the main out by one of placable disposition. Their
subject into the conditional clause. presupposition is that a fault confessed is
Resolved, the sentence would run irdv : to be forgiven. But how far is tnis to
Trpaypa, 6 «av alrrâuo'iv, «av crvp4"^- go ? In Lk. xvii. 3 the case is put of
VT|irovcrivTr€pi aviTov, YevT|(7£Tat aviTOig. seven offences in a day, each in turn re-
Ver. 20. Svo f\ Tpeis. Jesus deals in pented of and confessed. Is there not
small numbers, not from modesty In His reason for doubting the sincerity of
anticipations, but because they suit the repentance in such a case ? Or is this
present condition, and in jealousy for the not at least the extreme limit? Such
moral quality of the new society. is Peter's feeling. — d(j.apn^cr£L, a^-qa-ui
(TvvTiYpevoi eU, etc., not gathered to con- two futures instead of a|xapT6vTi irocr.
fess or worship my name, but gathered a(J»T|orco Hebrew idiom instead of Greek.
:
as believers in me. It is a synonym for — £0J5 ewTOLKis Peter meant to be

:
the new society. The ecclesia is a body generous, and he went considerably
of men gathered together by a common beyond the Rabbinical measure, which
relation to the name of the Christ : a was three times (Amos i. 6) " quicunque :
Christian synagogue as yet consisting of remissionem a proximo, ne ultra

petit
the Twelve, or as many of them as were quam ter petat," Schottgen. Ver. 22. —
really one in heart. Ikci elp.1 Iv, etc. : ovi : emphatic " no " to be connected
there am I, now, with as many of you, with Icds cirraKis. Its force may be
my disciples, as are one in faith and brought out by translating no, I te41 :
brotherly love not with any more even

; you, not till, etc. dWi c. i. I. —
Christ's :
of you far away from the man of am-

: reply lifts the subject out of the legal
bitious, not to say traitorous, mind. sphere, where even Peter's suggestion
There am I in reference to the future. left it (seven times and no more a hard —
His presence axiomatically certain, rule), into the evangelic, and means
therefore expressed as a present fact, times without number, infinite placability.
even with reference to a future time — This alone decides between the two
promise natural from One looking forward renderings of cP8op.i]KovTdKi9 cirrd :
to an early death. Similar in import to seventy-seven times and seventy times

Mt. xxviii. 20. For similar sayings of seven, in favour of the latter as giving a
the Rabbis concerning the presence of number (490) practically equal to infini-
the Divine Majesty, or the Shechinah, tude. Bengel leans to the former, taking
among two or three sitting in judgment the termination -ki? as covering the
or studying the law, vide Lightfoot and whole number seventy-seven, and re-
Schottgen. ferring to Gen. iv. 24 as the probable
Vv. 21, 22. Peter's question about for- source of the expression. Similarly
giving. —The second of two interpella- some of the Fathers (Orig., Aug.), De
tions in the course of Christ's discourse Wette and Meyer. The majority adopt
{vide Mk. ix. 38-41 ; Lk. ix. 49, 50). the opposite view, among whom may be
Such words touch sensitive consciences, named Grotius and Fritzsche, who cite
and the interruptions would be wel- the Syriac version in support. On
comed by Jesus as proof that He had either view there is inexactness in the
not spoken in vain. Ver. 21. irooaKis, — expression. Seventy times seven re-
etc. the question naturally arose out of
: quires the termination -kis at both words.
the directions for dealing with an oifend- Seventy-seven times requires the -kis at
I 6
— ; ;
24-2 KATA MAT0A1ON XVIIl.
u here only ° ipSoiiTjKOtTclKis itrri. 23. Ai3i TouTO wuioioj&ri i\ PaviXeia twv
(Cien iv. ^ _ . , , ,
24). oupayuti' Ai'6pwiT(i) paaiXei, os i|St'XT]oe ' (Tut'ttpat Xoyoc fierd t!i>v
V here and
inCh
^ ^_^' r.^,- >
^
x\v. oouXwk- 24. dpâfi^cou oe auTou
auToG. aufaipeic, iTpoaif|>'«)(Or)
19 (same
const).
,-»9>.v/ 'wN.^
aoTui CIS'' 09ei\eT»js ûpiuK TttAdi'TW*'. 25. |iT)
^»côk'Tos c<.^
Oe auToo
w here and
inCh.xxv. ttTTooout'ai,
'
_
iKtK€u<T€y aoTOK
.54/ Kopios auTou
• - 8
"
o-
Trpat/TJi'ai,
v
Kai TTjf
v
yuf aiKa auTou *

X Lk. xviii. Kai to. TtKva, Kai TTdyra o<ra e'x^ * "•^'^ ^''''oSoOfji'ai..
7. I
xiii. 4.
Cor. ,
20. TrccTWk'
V »'C-\
o ooo/vos
GUI' irpo<T€Kuy€i
' .-\>
auTo), Atyui',
ly-'ei
Kupie, p,aKpo-
'
Oufj.Tjo'ot' îr' ^fioij ical irat^Ta aoi® diroSuaw. 27. aTtrXayj^k-iaOels 8€
»
wpoo-TixeTi in BD (W.H.) ; as in T. R., i^LA al. (Tisch.)
* eis avTw in ^B (Tisch., W.H.). * ^BDL omit avrov.

* ^B omit this avrov also (Tisch., W. H.).
^ H has cx<ii ^vhich, just because of its singularity as a present among preterites,
is to be preferred to tix*' though found in most uncials.
* BD omit. ''
DL have fir' qxc. * o-oi after airo8a>o-<u in ^BL.
the end of the second word rather than when he loses confidence it is for ever."
at end of first either cttto kcI cpSo .:. . — Ver. TTpaSrjvai
25. €X€i the , . . :
Kiq, or ^p8o|jL ... TO cirTaKis. order given that the debtor be sold,
is
Vv. 23-35. Parable 0/ unmerciful ser- with all he has, including his wifi and
vant. —
Ver. 23. 8ia tovto suggests children ; hard lines, but according to
that the aim of the parable is to justify ancient law, in the view of which wife
the apparently unreasonable demand in and children were simply property.
ver. 22 unlimited forgiveness of in-
: Think of their fate in those barbarous
juries. After all, says Jesus, suppose times But parables are not scrupulous
1
ye comply with the demand, what do on the score of morality. Kai oiroSo- —
your remissions amount to compared to O^vai the proceeds of sale to be applied
:
what has been remitted to you by God ? in payment of the debt. Ver. 26. p-aic- —
— avOpcjiro) âo-iXei a man, a king; : po6vp.r](rov a Hellenistic word, some-
:
king an afterthought demanded by the times used in the sense of deferring

nature of the case. Only a great anger (Prov. xix. 11 (Sept.), the corre-
monarch can have such debtors, and sponding adjective in Ps. Ixxxvi. 15 cf. ;
opportunity to forgive such debts. I Cor. xiii. 4 i Thess. v. 14). That sense
;
<ruvapai \6yov (found again in xxv. 19), is suitable here, but the prominent idea
to hold a reckoning. SovXuv all alike — ; is: give me time ; wrath comes in at a
servants or slaves in relation to the later stage (ver. 34). iravra diroScoo-w — :
king. So human distinctions are easy to promise; his plea: better wait
dwarfed into insignificance by the dis- and get all than take hasty measures
tance between all men and God. Ver. — and get only a part. Ver. 27. tnrXay- —
24. tls one stood out above all the
: xvi<r6«is touched with pity, not un-
:
rest for the magnitude of his debt, who, mixed perhaps with contempt, and asso-
therefore, becomes the subject of the ciated possibly with rapid reflection as
story. —
6(|)«iX^TT)s |i. t. a debtor of, or : to the best course, the king decides on
to the extent of, a thousand talents an — a magnanimous policy. aire'Xvcrcv, ri —
immense sum, say millions sterling Savciov d<})T)K€v two benefits conferred
:
;
payment hopeless that the point exact ; ; set free from imprisonment, debt abso-
calculations idle or pedantic. It may lutely cancelled, not merely time given
seem to violate natural probability that for payment. A third benefit implied,
time was allowed to incur such a debt, continuance in office. The policy adopted
which speaks to malversation for years. in hope that it will ensure good be-
But the indolence of an Eastern monarch haviour in time to come (Ps. cxxx. 4)
must be taken into account, and the perfectly credible even in an Eastern
absence of system in the management monarch.
of finance. As Koetsveld {De Gelijk., Vv. 28-34. The other side of the pic-
p. 286) remarks " A regular control is : ture. —Ver. 28.
Ivo T. «ruv8ovX«v d. a :
not in the spirit of the Eastern. He fellow-s\2ive though a humble one, which
trusts utterly v/hen he does trust, and he should have remembered, but did not.
— ;
6 Kupi09 ToG Sou'Xou ^KCiJ'oo ^ onTeXuffCv auTOc, Kal to ^ Zdvuov aSrtKev y here only
(Deut. XV.
auTu. 28. 'E^cXSoji' Se 6 SouXo; ^KCii'os ^ eijpef iva riav aocSouXut' 6; xxiv.
auTou, og («j<|)ei\€>' aoTU) CKaroi' OTji'dpia, Kai KpaTr)cras auToi' eirciYC, z here and
\iyti)v, 'AttoSos |J.oi ^ o ti ^ 64>eiXei9. 29. Trecrwi/ ouc 6 crui'SouXos 13 (of
auToO eis T0i)9 iroSas auToG * irapeKdXet auxoi', Xcyut', MaKpoGufiTjaoK ing).
ctt' €)xot,* Kal "ndwra '^

diroSuCTO) ctoi. 30. 6 8e ouk rjCeXec, dXXd
d'ir€X9wk' e'PaXci' aoTov els (f'^^'"^'^''!'''
^^^ °" ^ drroSw to d<J)ei.X6p.ei'oi».
3/. i86tT£s 8e * 01 orui'SouXoi aoTOo rd y€y6ii.€va i\uTrr\Qr\<Tay (r4>68pa*
^ B omits cKtivov here (W.H. in brackets) and ckcivos in ver. 28.

* ^BDL omit fjiou
* ^BCD and other uncials have ei tu o ti (T. R.) only in minus., rejected by
modern editors.
* «is T. ir. avTov omitted in ^BCDL and by modern editors.
* So îi and many uncials. CDL have eir' £p.e.
in
^ iravra is feebly attested and unsuitable to the case.
T
€ws in ^BCL. « ovv in ^BD 33 e.
— iKaTov 8i]vdpia: some

shillings; fifty the instinct of a base nature, and also
an utterly debt, which,
insignificant doubtless in accordance with long habits
coming out from the presence of a king, of harsh tyrannical behaviour towards
who had remitted so much to him, he men in his power. Every way a bad
should not even have remembered, far man : greedy, grasping in acquisition of
less been in the mood to exact. wealth, prodigal in spending it, un-
Kparrjaas a- cirviy* seizing, he choked,
'.
scrupulous in using what is not his own.
throttled him, after the brutal manner — Ver. 31. IS^vTCS ol or. Aviri]6i](rav ;
allowed by ancient custom, and even by the other fellow-servants were greatly
Roman law. The act foretokens merci- vexed or grieved. At what ? the fate of
less treatment : no remission of debt to the poor debtor ? Why
then not pay
be looked for in this quarter. dir<i8os ci — the debt ? (Koetsveld). Not sympathy
Ti 6<j>. In the ei ti some ingenious com- so much as annoyance at the unbecoming
mentators (Fritzsche, e.gjj have dis- conduct of the merciless one who had
covered Greek urbanity (" Non sine I obtained mercy was the feeling. 8ico-a- —
urbanitate Graeci a conditionis vinculo «j)T](rav reported the /nc^s (narraverunt,
:
aptarunt, quod a nulla conditione sus- Vulg.), and so threw light on the charac-
pensum sit.") Weiss comes nearer the ter of the man (cf. Mt. xiii, 36, W. and
truth when he sees in it an expression H.). —
ry K. €avT«v, to their own master,
of " merciless logic ". He will have to whom therefore they might speak on
payment of whatever is due, were it a matter aiTecting his interest. Ver. 32. —
—
only a penny. Ver. 29. (jLaKpoOunrjaoK, S. irovTipe the king could understand
:
etc. : the identical words he used him- and overlook dishonesty in money
self just a few minutes ago, reminding matters, but not such inhumanity and
him surely of his position as a pardoned villainy. —
ir. t. 4(j)eiXTjv. i. huge, un- :
debtor, and moving him to like conduct. —

countable. lirti irapcKaXcads fjic, when
—Ver. 30. oiiKT)9£X€v: no pity awakened you entreated me. In point of fact he
by the words which echoed his own had not, at least in words, asked re-
petition. " He would not." Is such mission but only time to pay. Ungenerous
conduct credible? Two remarks may himself, he was incapable of conceiving,
be made on this. In parabolic narra- and therefore of appreciating such mag-
tions the improbable has sometimes to be nificent generosity. Ver. 33. —
o(ik eSti
resorted to, to illustrate the unnatural was it not your duty ? an appeal to the
behaviour of men in the spiritual sphere, sense of decency and gratitude. Kal a\ —
e.g., in the parable 01 the least (Lk. xiv. . .
. TjXeTjora. There was condescension
16-2-1) '^^'^ refuse; how unlikely But I in putting tht two cases together as
the action ol the pardoned debtor is not parallel. Ten thousand acts oi lorgive-
so improbable as it seems. He acts on ness such as the culprit was asked to
— — :
244 KATA MATOAION XVI 1 1. 32-35.
Kai tXoofTCS oiEad<}>'r]aa^ tui Kupio) auTwc ' ndt'Ta tq y^^'^M'^*'''^-
32. ToT€ irpouKaXeadii.ev'OS auTok' o Kupios auToG Xtyet auTui, AouXe

ft Koin. xiii. TTo>'Y|pt, irdaai' Tiy * 64>ciXi)f tKciki]*' d4>v)Kd aoi, tTrel irapcKaXcads
7 " Cor. „ ., > "5 X X ,» . , / c \ ' e " i '
vii. 3. P^ 33- ^"'^ '"^' '*''^'- °^^ cAcTjo-ai Toc (TuvoouKoy aou, us Kai cyu at
f\\ir\aa ; 34. itai ipyiaOels 6 Kupios auToG irap^SojKej' auTof tois
b here ouly '
pacraKicrrais, tws ou dtroSw irav to 64)£LX6fi€>'Oi' auTw.^ 315. Outw
icai 6 TraTi]p p.ou 6 tiroupdvios ^ iroiiôrei op.u', eon' |xt) di^rJTC eKaonros
Tu dSeXifx^ auToG dTto Twi' KapStuf up.wi' rd irapaTrTwjiaTa auTwv. " *
» cavTwv in ^l^C. D has avrtov as in T. R. Vide below.

" avTU) omitted in BD (W.H.).
' ovpavio; in )f^BDL. cirovparios is not found elsewhere in Mt.
* TO "H-ap. avTMv are wanting in ^BDLJ and most editors omit them.
perform would not have equalled in whether the incidents reported are to be
amount one act such as he had got the conceived as occurring at the southern
benefit of. The fact in the spiritual sphere end of the journey, or en the way within
corresponds to this. Ver. 34. ipyKrOcls — : Galilee or without. The latter alterna-
roused to just and extreme anger. âo-a- — tive is possible (vide Holtz., H.C., p. 21^).
vio-Tais not merely to the gaolers, but

: The incidents bring under our notice
to the tormentors, with instructions not a variety of interesting characters
merely to keep him safe in prison till the Pharisees with captious questions,
debt was paid, but still more to make mothers with their children, a man in
the life of the wretch as miserable as quest of the sutnmum bonum, with words
possible, by place of imprisonment, and acts of Jesus corresponding. But
position of body, diet, bed, etc., if not by the disciplining of the Twelve still holds
instruments of pain. The word, chosen the central place of interest. Last chap-
to suit the king's mood, represents a ter showed them at school in the house,
subjective feeling rather than an objective this shows them at school on the way.
fact. Vv. I, 2. Introductory, cf. Mk. x. i.
Ver. 35. Application. ovtus so, — : Ver. I. KallycvcTo Xdyovs tovtows;
. . .
mutatis mutandis, for feelings, motives, similar formulae after important groups
methods rise in the moral scale when of logia in vii. 28, xi. i, xiii. 53.
we pass to the spiritual sphere. So in pcT^ptv also in xiii. 53, vide notes
:
general, not in all details, on the same there points to a change of scene
;
principle ; merciless to the merciless. worthy of note, as to Nazareth, which

6 iraTi^p p.. 6 oip. Jesus is not afraid to Jesus rarely visited, or to Judaea, as here.
bring the Father in in such a connection.
:
— cLtto t. faXiXaias. The visit to

Rather He is here again defining the Nazareth was a movement within Gali-
Father by discriminating use of the lee. This is a journey out of it not
name, as One who above all things abhors necessarily final, but so thought of to all
mercilessness. p.ow —
Christ is in full : appearance by the evangelist. clsTaopia —
sympathy with the Father in this. T. 'I.TT. T. '!. indicates either the desti-
:
ipiv to you, my own chosen disciples.

: nation = to the coasts of Judaea beyond
— cKao-Tos every man of you. airo
: — the Jordan or the end and the way =
;
Tcjv KapSioiv from your hearts, no sham

: to the Judaea territory by the way of
or lip pardon real, unreserved, thorough-
;
Peraea, i.e., along the eastern shore of
going, and in consequence again and Jordan. It is not likely that the writer
again, times without number, because would describe Southern Peraea as a
the heart inclines that way. part of Judaea, therefore the second
Chapter XIX. Farewell to Gali- alternative is to be preferred. Mk.'s
lee. In Mt.'s narrative the journey of statement is that Jesus went to the
Jesus to the south, reported in ver. i, coasts of Judaea and (Kai, approved read-
marks the close of the Galilean ministry. ing, instead of 8ta toO in T. R.) beyond
Not so obviously so in Mk.'s (see notes Jordan. Weiss thinks that Mt.'s version
there), though no hint is given of a return arose from misunderstanding of Mk.
to Galilee. It is not perfectly clear But bis understanding may have been a
— ' —
XIX. 1—5. EYArrEAlON 245
XIX. I. KAI iyivero ore tTtXeo-cv u 'It]ctous Tois X<5yous toutous,

*
fA€rJ]p€i' diTO TTJs faXiXaias, xal TJXOei' eis rh opia tt]S 'louSaias aCh.xiii.53.
''irepai' too 'lopSdKOU. 2. Kal T|KoXou8T)cra>' auTw oxXoi ttoXXol, Kal b Ch. iv. 15.
idepdireudiv auroug ckci. 3. Kai TrpooTjXGok auxw 01 ^ <frapi(Taioi
ireipciôrres aoTOf, Kal Xeyorres auTw,^ '* Ei c|€otii' dK0p(uiTw
diroXiKT-ai T^c y^''^^^'^'* auTou Kaxd irdcrak alriai' ;

" 4. 'O 8e
diTOKpiOels elireK au'rois,* " Ook d.viyv(t)TS on 6 irofqaas '^

dir'
dpxTJs apvev xal 0r]Xu eTroiTjo-cf adrou's, 5. Kal eiirev, '"EveiceK
TouTou KaTa\en4/ei avopojiros Toi' Traxepa Kai tt)v p.T]Tepa • Kai Eph.v.si,
irpoaKoXXT)6r|CTeTai ^ t^ yuvaiKl auroG, Kal eaoKTai ol 8uo cis ordpKa a^
' 01 omitted in BCLA al " ovtoj omitted in ^BCLZ al. D has it.
^ ^BL omit avSpojiTQ). • ^BDL omit avroi;.

' KTicras in B, i, 22, 33, 124, sah. cop. (W.H.).
' The simple KoXXiiOTô-eTai in BD al. (modern editors). The compound (T.R.) is
from the Sept.
true one, for Mk.'s statement may mean Whether the interrogants
characteristic.
that Peraea was the first reached station knew what Jesus had taught on the sub-
(Holtz., H. C), implying a journey on the ject of marriage and divorce in the
eastern side. The suggestion that the Sermon on the Mount is uncertain, but
writer of the first Gospel lived on the in any case all scribes and Pharisees
eastern side, and means by irepav the knew by this time what to expect from
western side (Delitsch and others), has Him. For Kara in the sense oi propter,
met with little favour. Ver. 2. i^koXov- — vide instances in Hermann's Viger, 632,
0T|aav the crowds follow as if there
: —
and Kypke. Ver. 4. ovk dv^YvojTs the :
had been no interruption, in Mt. in words quoted are to be found in Gen. i.

—
;
Mk., who knows of a time of hiding 27, ii. 24. 6 KTicras the participle with :
(ix. 30), they reassemble (x. i). eOcpd- — article used substantively = the Creator.
ir€vcr£v a. Ikei a healing ministry com-
: — dir' dpxtjs goes along with what
mences in the south ; in Mk. a teaching follows, Christ's purpose being to em-
ministry {x. i). phasise the primitive state of things.
Vv. 3-9. The marriage question (Mk. x. From the beginning God made man, male
2-g). — Ver. 3. Pharisees
<t>. ireipdôvTcs : and female suited to each other, need-
;
again, tempting of course could not ask ; —

ing each other. apo-cv Kal Qr(Kv " one :
a question at Jesus without sinister male and one female, so that the one
—
motives. tl cIcottiv direct question in : should have the one for if He had ;
indirect form, vide on xii. 10. aTroXiiaai — wished that the male should dismiss one
. . Kara, iracav alriav
. the question ; and marry another He would have made
is differently formulated in the two more females at the first," Euthy.
accounts, and the answer differently Ver. 5. Kal elirev God said, though the :
arranged. In Mk. the question is abso- words as they stand in Gen. may be a
lute = may a man put away his wife at continuation of Adam's reflections, or a
all ? in Mt. relative = may, etc. ... for remark of the writer. cvckcv tovtov :
every reason ? Under the latter form connected in Gen. with the story of the
the question was an attempt to draw woman made from the rib of the man,
Jesus into an internal controversy of the here with the origin of sex. The sex
Jewish schools as to the meaning of principle imperiously demands that all
Deut. xxiv. I, and put Him in the other relations and ties, however inti-
dilemma of either having to choose the mate and strong, shall yield to it. The
unpopular sideof the school ofShummai, cohesion this force creates is the greatest
who interpreted "Î'l ^1^13^ strictly,
possible. —
ol 8vo these words in the
:
Sept. have nothing answering to them

or exposing Himself to a charge of in the Hebrew, but they are true to the
laxity by siding with the school of spirit ol the original.— tts o-dpKa p.£ov :
Hillel. It was a petty scheme, but the reference is primarily to the physical
— —
246 KATA MATGAION XIX.
ftiaf;* 6. wore ook^ti ctai 8uo, dXXcL aap^ fiia •

8 oij** 6 Stos
H nere 4nd *"
<ru>'£êu|ei', a»'0p«iros fii) X'^P'^^'"'*^' 7* Atyouaif aiirw, "Ti oui»
in M!.. X.
_ ^ • n rt\ ' 1 ' < .. ' i , i •>
9. MwoTJs iv€Tf.iKaTO ooufai pipXiOK dirocTTaCTiou, Kai dTToXuffai aurrj*' ;
e Mk. X. j;8. f\tyf.i auTOis, " Oti Mwarjs irpos Tr]v * aKXi^poKapSiac ufiol*' tir^-
(Deut. X. Tpevl/Ck ifiic diToXuaai rds y'^*'''^'**? i)\>.Civ • dir' dpxrjs 8e 00 yeyofcv
xvi. 10) ouTO). 9. X^Y*^ ^' uHî''> oTi ^ OS if diToXuaTj TT)k' vuraiKa auroO, ei
fjohnxviii. . , x ' 9 » ' »\\ - '
> < ^ \ \ .
14 (accus. fAT| TTopkeia," Kai yap^crT) a\\T)i', jioixaxai

€iri Kai a^ToX€Xu|J^,t^'r)f •
and inf.). ,
a Cor. lii. yotfiTiCTns fAOixarai.

.t-
*
., .,
10. Aeyouo-ii' auxw 01 fiaor]Tai aurou," Ei

>.,c Av»~f,, 1
I (inf. as.
here).
3^«»'_-ifl'
ouTw? ccrTif t] aiTia Tou di'opwTroo perd tt)s yui'aiKos, 00>f ffufxtpepcit \~ ' ,
' ^DLZ omit ttVTTjv. ' BDZ old Lat. verss. omit on.
'•
fiTj most
for (I p.n in uncials. The explanatory ci (T. R.) is only in minus
I3D have iraptKTos Xoyov iropvcios, followed by iroici avTi]v jioixsvOrjvai in B.
* The clause koi o airoX. yajirja-as fioixarai is omitted in but found ^DLI in
BCAZ. The true reading is doubtful and the passage has puzzled editors,
' Ji^B omit avTov, found in the greater number of uncials.
fleshly unity. But flesh in Hebrew gladly have welcomed a better state of
thought represents the entire man, and things no blame imputed except to the
;
the ideal unity of marriage covers the people who compelled or welcomed such
whole nature. It is a unity of soul as imperfect legislation (vfxwv twice in ver
well as of body of sympathy, interest, : 8).— air* dpx^s, etc. the state of things :
—
purpose. Ver. 6. MO-xe with indicative, which made the Mosaic rule necessary
expressing actual result as Christ views was a declension from the primitive
the matter. They are no longer two, ideal. —
Ver. 9, vide notes on Mt. v, 31, 32.
but one flesh, one spirit, one person. Vv. 10-12. Subsequent conversation
6 ovv inference from God's will to
: with the disciples. —
Christ's doctrine on
man's duty. The creation of sex, and marriage not only separated Him toto
the high doctrine as to the cohesion it ccelo from Pharisaic opinions of all
produces between man and woman, laid shades, but was too high even for the
down in Gen., interdict separation. Let Twelve. It was indeed far in advance of
the Divine Syzygy be held sacred I all previous or contemporary theory and
How small the Pharisaic disputants must practice in Lsracl. Probably no one
have felt in presence of such holy teach- before Him had found as much in what
ing, which soars above the partisan is said on the subject in Gen. It
views of contemporary controversialists was a new reading of old texts by one
.nto the serene region of ideal, universal, who brought to them a new view of
eternal truth I man's worth, and still more of woman's.
Vv. rl ovv, etc. : such doctrine
7-g. The Jews had very low views of woman,
could not be directly gainsaid, but a and therefore of marriage. A wife was
difficulty might be raised by an appeal to bought, regarded as property, used as a
Moses and his enactment about a
bill of househo'd drudge, and dismissed at
divorce (Deut. xxiv. Pharisees i). The pleasure vide Benzinger, Heb. Arch.,
seem to have regarded Moses as a pp. 138-146. —
Ver. 10. alria a vague :
patron of the practice of putting away, word. We

should say: if such be the
rather than as one bent on mitigating its state of matters as between husband and
evil results. Jesus corrects this false wife, and that is doubtless what is
impression. Ver. 8. —
irpis t., with meant. So interpreted, alria would =
reference to. cKXiipoKapSây — a word : res, conditio. (So Grotius.) Fritzsche
found here and in several places in O. T. regards the phrase ^ aCxia x. d. jx. x. y.
(Sept.), not in profane writers points to ;
as in a negligent way expressing the
a state of heart which cannot submit to idea; if the reason compelling a man to
the restraints of a high and holy law, live with a wife be so stringent (no
literally uncircumcisedness of heart separation save for adultery). If we inter-
(Deut. X. 16 Jer. iv. ^).—ltrirpf\\itv,
;
pret alxta in the light of ver. 3 (Kaxo it.
permitted, not enjoined. Moses is re- alxiav) the word will mean cause of
spectfully spoken of as one who would separation. The sense is the same, but
— — •;
yajJiT)o-ai." 1 1. 'O Be etirei' auTois, " Ou irdrres ' X(>>pou<Ti rhv \6yov g t Cor. vii.
TouTOf,^ dXX' ois Se'SoTai. 1 2. eicrt

y^P ' eJcooxoi, oiTij'es €k b Acts vUi
Koi\ias firjTpos 6y€vvr]^7]<Tav ouTO) • Kai eiatc £u>'ouxoi, oirices eucou-

Xi'76T]aa»' UTTO Twi' dvOpuTTwv • (cai elaif euwoGjôi, oiTifes €ui'ou)(icrai'
eauTOus SiA t^v PaatXeiac twk oupacwc. 4 SuKd)j.€>'os X'^P*^''
XUpetTW." iLkniii.2
_, / n 9 ' -^
13. T0T6 Trpoonrji'exOT) * auTO) iraiOLa, iva ras x'^P^? eiriOT] aurois,
e». ^ - ,/,,>. Acts
6; x\iv.23.
xvi
\ /* « c» fl V ? ' ' ~ e c» Heb. vii.

Ktti irpoaeufTiTat • 01 o« |ii.aDT)Tai iTtsTi\>.r\crav aurois * 14. o oe 2j (same
'It]o-oos er-n-cv.* "'Acêre rd -iraiSia, koi |i,^ * icuXuere aord eXOeii' aud mf.^r
* B Orig. omit tovtov (W.H,).

'^BCDL and most other uncials have the pi. irpo<n]vt\dr](Ta.v, The sing. (T.
R. after late uncials) is a gram. cor. to correspond with neut. pi. nom. (iraiSia).
' ^CDL add awrois. (Tisch., W.I I. in margin).
in any view the manner of expression is S^Sorai. — c^vovx^f

keeper of the bed-
'•
somewhat helpless, as was not unnatural chamber an Oriental harem (from

in
in the circumstances. Euthy. gives both ivvr\, bed, and ex"")' ^ jealous office,
meanings — alria av^vYias and alrCa which could be entrusted only to such
SiaêvYvvovcra, with a preference for the as were incapable of abusing their trust
former. —
AvOpwirov here = vir, maritui ; hence one who has been emasculated.
instances of this use in Kypke, Palairet, Jesus distinguishes three sorts, two
etc. physical and one ethical (i) those born :
Ver. II.
4 8i tlirev. Jesus catches up with a defect {kytvv^9r\iTa.y oCtws) (2) ;
the remark of the disciples, and attaches those made such by art {ivvovx\.<Tî\va.v
to a deeper sense than they thought
it \nrhT«y avSpwTrwv) (3) ; those who
of. Their idea was that marriage was make themselves eunuchs {ivvoix\.<rav
not worth having if a man must put up lavTovs). — Sia TT)v p. t. 0., for the King-
with all the faults and caprices ofa woman, dom of Heaven's sake. This explains
without possibility of escape, except by the motive and the nature of ethical
gross misconduct. He thinks of the eunuchism. Here, as in xv. 17, Jesus
celibate state as in certain cases desirable touches on a delicate subject to teach
or preferable, irrespective of the draw- His disciples a very important lesson,
backs of married life, and taking it even nis., that the claims of the Kingdom of
at the best. rhv \6yov thus will mean : God are paramount; that when necessary
what you have said, the suggestion that even the powerful impulses leading to
the unmarried condition is preferable. marriage must be resisted out of regard
X<>>pov(ri = capere, receive, intellectually to them. —
& Svva|iEvos x'^P*^*' X'^P*^'''"'
and morally, such a case the two
for in by this final word Jesus recognises the
are inseparable. No man can understand severity of the demand as going beyond
as a matter of theory the preferableness the capacity of all but a s«lect number.
of celibacy under certain circumstances, We may take it also as an appeal to the
unless he be capable morally of appre- spiritual intelligence of His followers =
ciating the /ore* of the circumstances. see that ye do not misconceive my mean-
AXX* ots Sc'Sorai this phrase points
: ing. Is not monasticism, based on vows
chiefly to the n.oral capacity. It is not of life-long celibacy, a vast baleful mis-
a question of intelligence, nor of a conception, turning amilitaryrequirement
merely natural power of continence, but to subordinate personal to imperial in-
of attaining to such a spiritual state that terests, as occasion demands, into an
the reasons for remaining free from elaborate ascetic system ?
married ties shall prevail over all forces Vv. 13-15. Children brought for a
urging on to marriage. Jesus lifts the blessing (Mk. x. 13-16; Lk. xviii. 15-17).
whole subject up out of the low region — Ver. 13. t<5t« if the order of the
:
of mere personal taste, pleasure, or con- narrative reflect the order of events,
venience, into the high rep:ion of the this invasion by the children was a
Kingdom of God and its claims. Ver. — happy coincidence after those words
t2 is an explanatory commentary on about the sacred and indissoluble tie of
— — — . ;
248 KATA MATGAION XIX.
j f»r •OBst. irpos f*,€

^ • ^ Tciv yap toiou'tw*' eaTi*' t| PaaiXem twc oupavwi'."
iii. 2i;vi. ^5- ^°''- ^TTiGcl? auTOis Tcis xîpas," cTTopeuOT) eKcIdcc.
k here and ^6- Âl iSoii, eis TTpoacXSwi' eiTTCf auTw,^ " AiSriffKaXc dyaSc',* ti
sndparan.^Y^ô" TTOiT|ora), im cx^ '' ^ ^wî' ^ aiui'ioi' ;

" 17. 'O 8e elire>' auTw,
Ch. XXV.
46. Lk. X. '5> '*>• '''* summttm 6onum in Synop. Gospel*.
1 fic in BCD ; e^c in ^LA.

a ^BDLA place avrois after xî'pO'S (Tisch., W.H.). ' J^B have avxco tiviv.
* t<)BDL Orig.omit ayaOe, which probably comes in from the parall., to which,
Hil.
indeed, Mt.'s version has been assimilated throughout (ver. 17) in T.R.
5 <Txw in BD Orig. (W.H.).
marriage and the duty of subordinating to Jesus as the visit of the mothers with
even it to the claims of the kingdom. their children a man not belonging to
— Trpoon]V€'xOT)(rav, passive, by whom
:
the class of self-satisfied religionists of

brought not said, the point of the story whom He had had ample experience
being how Jesus treated the children. with moral ingenuousness, an open
iva T. x- ^''''•î that he may lay His mind, and a good, honest heart a mal- ;
hands on them the action being con-

: content probably with the teaching and
ceived of as present (Klotz ad Devar, practice of the Rabbis and scribes coming
p. 61S). Kal — irpoerev^TiTai the imposi- : to the anti-Rabbinical Teacher in hope
tion of hands was a symbol of prayer of hearing from Him something more
and blessing, possibly in the minds of satisfying. The main of the interest
those who brought the children it was story for us lies revelation it
in the
also a protection from evil spirits (Orig.). makes of Christ's method of dealing
— eTreTi'iA-qerav avrois the avrois ought : with inquirers, and in the subsequent
in strict grammar to mean the children, conversation with the disciples.
but it doubtless refers to those who Ver. 16. I80V, lo introduces a story
I
brought them. The action of the dis- worth telling. els —one, singled out
:
ciples was not necessarily mere officious- from the crowd by his approach towards
ness. It may have been a Galilean Jesus, and, as the narrative shows, by
incident, mothers in large numbers his spiritual state. AiSdo-KaXc — this :
bringing their little ones to get a parting reading, which omits the epithet ayaQ4,
blessing from the good, wise man who doubtless gives us the true text of Mt.,
is leaving their country, unceremoniously but in all probability not the exact terms
crowding around Him, affectionately in which the man addressed Jesus. Such
mobbing Him in a way that seemed to a man was likely to accost Jesus
call for interference. This act of the courteously as "good Master," as Mk.
mothers of Galilee revealed how much and Lk. both report. The omission of
they thought of Jesus. Ver. 14. o4>ere. — the epithet eliminates from the story the
(JIT) Ka)\v€Te visits of the children never
: basis for a very important and charac-
unseasonable; Jesus ever delighted to teristic element in Christ's dealing with
look on the living emblems of the true this inquirer contained in the question ;
citizen of the Kingdom of God; pleased "Why callest thou me good?" which
with them for what they were naturally, means not " the epithet is not applicable
and for what they signified. roiovrcov,
of such, i.e., the ch'xlA-like ; repetition
— to me, but to God only," but " do not
make ascriptions of goodness a matter of
of an old lesson (xviii. 3). Ver. 15. — mere courtesy or politeness ". The case
€'7rop€v0Tj €K€i9£v He departed thence,
\
is parallel to the unwillingness of Jesus
no indication whence or whither. The to be called Christ indiscriminately. He

results of this meeting are conceivable. wished no man to give Him any title of
Christians may have come out of that honour till he knew what he was doing.
company. Mothers would not forget He wished this man in particular to think
Him who blessed their children on the carefully on what is good, and who, all
way to His cross, or fail to speak of the the more that there were competing
event to them when they were older. types of goodness to choose from, that
Vv. 16-22.A man in quest of the of the Pharisees, and that exhibited in
" summum bonum" (Mk. x. 17-22; Lk. His own teaching. ri a7a9ov iroirâ-o)
xvin. 18-23). A phenomenon as welcome the a-yaOov is omitted in the parallels,
— — ;
c5 — 20. EYArrEAION 249

'*
Ti fxe Xe'yeig dyaOov; ouSels dyaSos, ei fjiT) cts, 6 0c<5s.' ei 8e
9A.CIS cio-eXOcu' €'S TrjK twrif,^ '

TinpTi<roi' ^ Tcts ci'ToXdg." t8. Ae'yei 1 Ch. xxiii.
13; xxviii.
auTw, '
'""rioias;" 'O Ss 'itio-oGs cltrc, "To, ou ({joveuaets • 00 2o(insense
, ,
ofobserve).
iioiYeucreis •
ou KXe'\|;€is •
ou \j/eoSouapTupT]cr€is •
19. Tiua tov m Ch. xxii.
irarepa <rou * Kai tt)1' p,TjT€pa • Kai, ayair-qtrets TOf ttAtjo-ioi' ctoo ojs
aeauToc." 20. Alyei aoTw 6 feaKiaKog, " (Idrra rauTa* c4>u\a|d-
For the clause tu |*c Xcyeis • .

^ Ocoq in T. R., jf-^BDL, many verss. (including
.
Syr. Cur.and Sin.) Orig. read xi fie cpcoras irepi tov ayaSov «is eariv o ayaOos, ;
which the R. V. and most modern editors adopt. Harmonistic assimilation is

probably responsible for the T. R.
2 ^BCDL place tiorfXOeiv after Jwtjv.
* TTjp€i in BD. * ^ BCD omit 0W». ' xavra iravTtt in BD.
but it is implied: of course it was some- of theTen Words. Then there were
thing good that would have to be done many commands of God besides these
in order to obtain eternal life. What and many more still of the scribes,
good shall I do ? Fritzsche takes this as hence most naturally the following ques-
not = quid boni faciam ? but = quid, tion. —
Ver. 18. iroias not =Ttvos ;
quod boniim sit, faciam ? that is, not = (Grotius), but what
commands: sort of
what particular good action shall, etc., commands divine
out of the multitude of
but = what in the name of good, etc. and human, which do you mean ? He
This is probably right. The man wants had a shrewd guess doubtless, but
to know what the good really is . . wanted to be sure. Christ's reply
that by doing it he may attain eternal follows in this and subsequent verse,
life. It was a natural question
for a quoting in direct form prefaced with to
thoughtful man in those days when the the sixth, seventh, eighth, ninth, and
teaching and practice of the religious fifth commands of the Decalogue with
guides made it the hardest thing possible that to love a neighbour as ourselves
to know what the good really was. It is from Lev. xix. 18. This last Origen re-
a mistake to conceive of this man as garded as an interpolation, and Weiss
asking what specially good thing he thinks that the evangelist has introduced
might do in the spirit of the type of it from xxii. 39 as one that could not be
Pharisee who was always asking, What is left out. If it be omitted the list ends with
my duty and I will do it ? (Schottgen). the fifth, a significantlyemphatic position,
Would Jesus have loved such a man, or reminding us of Mt. xv. 4, and giving to
would such a man have left His presence the whole list an antithetic reference to
—
sorrowful? Jwtjv aVuviov: an alternative the teaching of the scribes. In sending
name for the sutnntum bonum in Christ's the inquirer to the second table of the
teaching, and also in current Jewish Decalogue as the sum of duty, Jesus
speech (Wiinsche, Beitrdge). The King- gave an instruction anything but common-
dom of God is the more common in the place, though it seem so to us. He was
Synoptics, the other in the fourth Gospel. proclaiming the supremacy of the
— Ver. 17. Ti \L€ Ipuras, etc. it seems : ethical, a most important second lesson
as if Jesus thought the question super- for the inquirer, the first being the
fluous (so Weiss and Meyer), but this necessity of using moral epithets care-
was only a teacher's way of leading on fully and sincerely. From the answer
a pupil = "of course there is only one given to this second lesson it will appear
answer to that God is the one good
: whereabouts the inquirer is, a point
being, and His revealed will shows us Jesus desired to ascertain.
the good He would have us do ". A Vv. 20-22. 6 vcavio-KOf, the youth ;
familiar old truth, yet new as Christ whence known ? from a special tradition
meant it. How opposed to current (Meyer) an inference from the expression
;
teaching we know from Mt. xv, 4-g. €K veoTi^Ti^s (xov in Mk. x. 20 (Weiss).
€1 Sf 9€Xei«i, etc., but, to answer your e(j>vXa|a (-af*T)v). Kypke and Eisner take
question directly, if, etc.- Tijp-€i (-T]«rov) — pains to show that the use of this verb
T. £v. a vaguer direction then than it
: (and of Tiip€ii', ver. 17) in the sense of
seems to us now. now think only We obeying commands is good Greek. More
—
2 50 KATA MATGAION XIX.
fiTjc î< cecJTiiTiJ? fiou ' •

Ti €Ti 6ffT«pu ; " 2T. "E<))tj auT<3 6 *lt]<roC5,
t'«(f# Ch. V. " El 6^Xeis " tAcios elKai, oiraye, "TrwXYiaof aou tA iittdpyoina,
0Ch.1iii.44.Ka1 86s •irrw)(ors •
Kai e^cis 0T]aaup6f î' oJpai'w ' •
xat ' ScGpo,
xl 18 (pi. AkoXouOci fiot.' 22. *AKOu<Tas Be 6 t'eaciaKOS xAf Xovoi',' dTTfjXOe
i«OTt). AuTTOup.tk'os • 'r\v yap ex'*'*' »tTr]fi,aTa* TToXAd.
O 8e
"
23. 'irjcToCs €iTr€ tois |ia0t]TaIs aiirou, 'ApV X^y*^ "^'l''^
q here
In parail.
and toeouo-KOAus
oTi ^
'\ \' h
TrXouaios "
> \
CKTCAcuacTai
>
CIS
» \
Trjc
n \
paaiXciaf
'
twc
-
' For f<{>v\aâ)XT]v fK vcoTTjTos fiov (fiom the parail.) t^BL have simply «{>vXa{a.
* tv ovpavois in BCD.
' Tov Xoyov (as in T. R.) in CD ; tov X070V tovtov in B (W.H. in brackets).
* B has xpT)|AaTa, which «ven W.H. have disregarded,
* irXovaios SvaKoXus in ^BCDLZ 23-
important is it to note the declaration will The invitation to become a

test.
the verb contains all these I have kept : disciple seriously meant.
is Jesus, who
from youth. To be taken as a simple repelled some offering themselves, thinks
fact, not stated in a self-righteous spirit so well of this man as to desire him for a
(Weiss-Meyer), rather sadly as by one disciple. He makes the proposal hope-
conscious that he has not thereby reached fully. Why
should so noble a man not
the desired goal, real rest in the highest be equal to the sacrifice ? He makes it
good found. The exemplary life plus with the firm belief that in no other way
the dissatisfaction meant much that he : can this man become
happy. Noblesse
was not a morally commonplace man, oblige. The
nobler the man, the more
but one with affinities for the noble and imperative that the heroic element in
the heroic. No wonder Jesus felt in- him have full scope. A potential apostle,
terested in him, " loved him " (Mk. x. 21), a possible Paul even, cannot be happy as
and tried to win him completely. It may a mere wealthy merchant or landowner.
be assumed that the man appreciated It is " a counsel of perfection," but not
the supreme importance of the ethical, in the ascetic sense, as if poverty were
and was not in sympathy with the the sure way to the higher Christian
tendency of the scribes to subordinate life rather in the sense of the adage of
; :
the moral to the ritual, the commands of him to whom much is given shall much
God to the traditions of the elders. be required. Ver. 22. —aTrtiXOtv he . :
H en vo-Ttpw the question interesting

: would have to go away in any case, even
first all as revealing a felt want
of a : if he meant to comply with the advice in
good symptom next as betraying per- ; order to carry it into effect. But he
plexity = I am on the right road, accord- went away XvTrov|i.«vos, in genuine dis-
mg to your teaching ; why then do I not tress, because placed in a dilemma
attain the rest of the true godly life ? between parting with wealth and social
The question, not in Mk., is implied in position, and forfeiting the joy of dis-
the tone of the previous statement, ciplehood under
an admired Master.
whether uttered or not. Ver. 21. cl — What was the final issue? Did "the
9Ats WXeios tlvQi (on tAcios vide v, thorns of avarice defile the rich soil of
48) if you wish to reach your end, the
: his soul " (Euthy. ), and render him per
true life and the rest it brings. virayc, — manently unfruitful, or did he at last
etc. go, sell off, distribute to the poor,
: decide for the disciple life ? At the
and then come, follow me such is the — worst see here the miscarriage of a really
advice Christ gives His final lesson for : noble nature, and take care not to fall
this inquirer. It is a subjective counsel into the vulgar mistake of seeing in this
relative to the individual. Jesus sees he man a Pharisee who came to tempt
is well-to-do, and divines where the evil Jesus, and who in professing to have
lies. Itis doubtful if he cares passionately, kept the commandments was simply a
supremely for the true life doubtful if ; boastful liar. (So Jerome: " Nr>n voto
he be WXtios in the sense of single- discenlis sed tentantis interrogat . . .
inindediiess. It is not a question of one mentitur adolescens ".)

more thing to do, but of the state of the Vv. 23-27. Conversation ensuing (Mk.
heart, which the suggestion to sell oflf X. 23-27 ; Lk, xviii. 24-27). Ver. 23. —
I
— ;
-27. EYAITEAION 2C1
oip(xvu)v. 24. TvdXiv' 8e Xevw uu.lv, euKOTTojTCpoi' loTi ' K(!iu,'n\o>' 810. r Ch. iii. <
TpuTn^jxaTOS ^ pa<J)i8os StcXOerc,^ t) TrXouaiOf cis rrji' paaiXeiai' tou
0eou etaeXfleif." 25. 'Anouaarrcs 8« 01 p,a6T]Tal auroo ^ €êTrXi](r-
aoiTO cr(}>65pa, XeyoKTes* " Tis apa Suvoxai tj(t}9?\vai ; 26. E[iPX^-
\J/a9 8e 6 'iiâous etirei' aurois, "'flapa dkOpwirois touto dSui/aroi'

*
i(xri, 'irapcl he 0ew irciKTa Sucaxd ecrri. '
sRom. ii. 13
_i , n \ < r, ^ * » " a >i^ « t • > I r (Gen.xviii
27. ToT£ a-iTOKptosi^ o rleTpos cnrei' auTw, loou, Tjficis afpTiKajXEc j^).
^ TpT]|t.aTOS in ^B.
* ei<r«X96iv (1 Isch.), but BUA have SitXOeivas
Themajority of uncials have in T. R.
This reading requires «icr«X6eiv in the next clause (so in BD).
3 a-uTOv wanting in J«^BCDLZA.
* omitted in BCA al.
eo-Ti is Though found in parall. (Lk.), from which it has
probably been imported, the sentence is more impressive without it.
a[*T)V)introduces as usual a solemn utter- trying to put a coarse thread through

ance. —
irXovo-ios the rich man is brought
: the eye of a needle with which he sews
on the stage, not as an object of envy or his sacks, and, failing, saying with
admiration, which he is to the worldly- comical exaggeration I might put the :
minded, but as an object of commiseration. camel through the eye easier than this
— 8vaKdXs elcrcXevo-cTai, etc. because : thread (Tscht., fur M. und R.). Tpi]|jiaTos —
with difficulty shall he enter the Kingdom from TiTpdb), to pierce. pa4>iSos, a —
of Heaven. This is stated as a matter of word disapproved by Phryn., who gives
observation, not without sympathy, and Pf\6vi\ as the correct term. But vid<!
not with any intention to pronounce Lobeck's note, p. 90. It is noticeable
dogmatically on the case of the inquirer that Christ's tone is much more severe
who had just departed, as if he were an in reference to wealth than to wedlock.
absolutely lost soul. His case suggested Eunuchism for the kingdom is optional
the topic of wealth as a hindrance in the possession of wealth on the other hand
divine life.— SvctkcJXms the adjective
: seems to be viewed as all but incom-
SvcTKoXos means difficult to please as to patible with citizenship in the kingdom.
food (Svs, k6\ov), hence morose here ;
Ver. 25. i^€Tr\T\<r<rovTO atjxiSpa the :
used of things, occurs only in this saying severity of the Master's doctrine on
in N. T. —
Ver. 24. iraXiv SI Xiyv re- : wealth as on divorce (ver. 12) was more
iteration with greater emphasis. The than the disciples could bear. It took
strong language of Jesus here reveals a their breath away, so to speak. tIs
keen sense of disappointment at the loss apa, etc. it seemed to them to raise the
:
of so promising a man to the ranks of question as to the possibility of salva-

disciplehood. He sees so clearly what tion generally. The question may re-
he might be, were it not for that miserable present the cumulative effect of the
money. —
evKoirwTepov.etc: a comparison austere teaching of the Master since the
to express the idea of the impossible. day of Caesarea. The imperfect tense of
The figure of a camel going through a l|€irXT]a<rovTo may point to a continuous
needle-eye savours of Eastern exaggera- mood, culminating at that moment. Ver. —
tion. It has been remarked that the 26. ep.pX^\|/a; denotes a look of observa-
variation in the parallel accounts in tion and sympathy. Jesus sees that He has
respect to the words for a needle and its made too deep an impression, depressing
eye shows that no corresponding proverb in effect, and hastens to qualify what He
existed in the Greek tongue (Camb. had said " with mild, meek eye sooth-
:
G. T.). The figure is to be taken as it ing their scared mind, and relieving their
stands, and not to be " civilised " {vide distress " (Chrys., Horn. Ixiii.). irapa —
H. C.) by taking Kd|xi]Xo9 (or KojiiXog, dvOpwirois, etc. practically this
: re-
Suidas) = a cable, or the wicket of an flection amounted to saying that the
Oriental house. It may be more legiti- previous remark was to be taken cum
mate to try to explain how so grotesque grano, as referring to tendency rather
a figure could become current even in than to fact. He did not mean that it
Palestine. Furrer suggests a camel was as impossible for a rich man to be
driver leaning against his camel and saved as for a camel to pass through a
— — : —
252 KATA MATBAION XIX. 28—30
irdvTa, Kal ^KoXoudi^crafifV troi • Ti opa torai " 28. 'O

"^due ; ?>t
Irjaous cttrev aoxois, " 'Apii' Xiyut ufi.lv, on ojiei? oi, dKoXouOr'iaaiTt'i
iTItnsIli. 3. p.01, iv TTJ
*
TvaXiyytytcrin, orav KaQiar\ n uios tou di'OpwTrou r-Tri
Bpovov 86^T)5 auTOu, KaQltTfadt nai u^.ti^ ^ iitl SuBcKa Opovous,

^
Lk. xiii. ° Kpiforres tAs RcoScKa AuXAs tou 'icrpaiiX. 20. koi irSs 6s
30. I Cor. , , ,
vi. a, 3- d<J)TJKe>' oiKias, {] dSeX^JOus, f\ d8«X<|)ds, fj Trar^po, ?) fiTjT^pa, ^
Lk i»i. 13. Yi'*''î*«*t'

'l
T^Ki'a, ?] dypous, ' £f«it«»' too deofiaTo; \i.ov,* ^KOTOkTa-
TrXoaioKa' X>]v}r«Tai, Kal ^wtjk atut'iOK icXt]po»'0|ai](T€i. 30. iroXXoi
8e €aoKTai trpwToi e<T\aToi, ical coâToi TrpuToi.
* ^DLZ
have Kai atirov (Tisch.), icai vfxen in BCX, which Weiss thinks
a mechanical conformation to vfxcis in first clause. W.H. retain vfttis, but in
brackets.
' oo-Tis in most uncials. • BD omit tj yvvaiKa — a most probable omission.
* Tov €|jiov ovo|ji,aTos in J^^B. ' ToXXaTrXacriova in BL.
needle-eye,but that the tendency of a8tX<ôi55, etc. detailed specification of

:
wealth was to act powerfullj- as an ob- the things renounced for Christ. ttoXXo-
structive to the spiritual life. irXaaiova X-q\|(eTai shall receive mani- ;
Vv, 27-30. A reaction (Mk. x. 2-S-31; foldly the things renounced, i.e., in the
Lk. xviii. 28-30). Ver. 27. clirsr Si Fl. — final order of things, in the new-born
from depression the disciples, repre- world, as nothing is said to the con-
sented by Peter, pass to self-complacent trary. Mk. and Lk. make the com-
—
buoyancy their natural mood. iSov — pensation preient. koI Jwtjv aiuviov — :
points to a fact deserving special notice this higher boon, the summum bonum,
in view of the recent incident. 'nnfis,
— over and above the compensation in
we, have done what that man failed to kind. Here the latter comes first in ;
do : left all and followed Thee. —xi apa, chap. vi. 33 the order is reversed. Ver. —
etc a question not given in Mk. and
: 30. woXXol Si ccrovTai, etc., but many
Lk., but implied in Peter's remark and first ones shall be last, and last ones
the tone in which it was uttered what : first. Fritzsche reverses the meaning =
shall be to us by way of recompense ? many being last shall be first, so making
Surely we shall attain what seems so it accord with xx. 16. The words are so
hard for some to reach. Ver. 28. op.T]v — : arranged as to suggest taking irpuT. «<rx.
introducing a solemn statement. vp,«is — and tcrx- irpilT. as composite ideas, and
ol aK. not a nominative absolute
: rendering many shall be first-lasts, and
:
(Palairet, Observ.), but being far from last-firsts = there shall be many reversals
the verb, vfj.«is is repeated (with Kal) of position both ways. This aphorism
after Kaeic-£c-9«. iv r. iroXiyY«veo-C^ to admits of many applications. There are
be connected with Ka6i(r«r9« following. not only rnany instances under the same
This is a new word in the Gospel vccabu- category but many categories e.p^., first :
laury, and points to the general renewal in this world, last in the Kingdom of
— ** re-genesis (nova erit genesis cui God (e.g., the wealthy inquirer and the
praeerit Adamus ii., Beng.)" in the end — Twelve) first in time, last in power and
;
of the days, which occupied a prominent fame (the Twelve and Paul) first in ;
place in Jewish apocalyptic hopes. The privilege, last Christian faith (Jews
in
colouring in this verse is so strongly and Gentiles) in zeal and self-
; first
apocalyptic as to have suggested the sacrifice, last in quality of service through
hypothesis of interpolation (Weizsacker), vitiating influence of low motive (legal
or of a Je\\ish-Christian source (Hilgen- and evangelic piety). The aphorism is
feld). the parallels, but
It is not in adapted to frequent use in various con-
something similar occurs in Lk. vxii. 30. nections, and may have been uttered on
Commentators translate this promise, so different occasions by Jesus (cf. Lk. xiii.
strongly Jewish in form, into Christian 30; Jew and Gentile), and the sphere ol
ideas, according to their taste, reading its application can only be determined
into it what was not there for the by the context. Here it is the last of
disciples when it was spoken. Ver. 2q. — those above indicated, not the first, ae
General promise for all faithful ones. Weiss holds, also Holtzmann (H. C),
:
XX. 1—6. EYArrEAlON 253
XX. I. 'Oiioto "y**? ô^Ttv ri PacriXc a rlitv oupavCiv dvSpwiru

oiKoScCTTTOTif), ooTis £^T]\06>' Sfia TTpoji fiiaOworaffSai epyciTas ciS
TO*' diiircXwi'a gutou. 2. (ru|i<{3Wi'T]aas 8e fiexa twc epyarwi' * ck a C/. Ch.

xxvU. 7.
'Stjcapioo TT)f i^p.epai', direffTciXet' auTous eU to** dp.TveXwj'a auTou. Lk. xvi. o
Acts i. lb
3. Kal eêXOwi' ""irepi •ri]i'^ rpirr]v wpay, eXhev dXXous eaTwras ivh Ch. xxvii.
46. Acls
TT] dyopa '
dpyoos '
4. KdKCii'Ois ^ eXirev, 'Yudyere Kal uficis eiS toc X. 9.
Ch. xii. 36
dfATreXwca, Kal o edi* y] SiKaioc 8wo-w upXv. 01 8e dirTJXGoi'. I Tim. V.
13. Titus
5. ndXin'^ eleXQwi' irepi e'nTiqv Kal ewdrr\v wpac liroiYjaei' (LoauTws- i. 12.
6. ricpl 8e TTif ct'ScKaTTji' wpac* eleXGoit', eupev aXXou? CCTTciTas

Rom. viii.
dpyous,'' Kttl Xe'yei auTOis, Ti w8e l<TTr\Kare. **
oXrjv ttji' iîiepov dpyoi; 36; X. 21.
1 rrjv (T. R.), found in A, is omitted in ^BCD.

* So in CDLI; Kai ckcivois in ^B and many others.
^ Se after iraXiv in ^CDL33. BX omit Se (W.H. in brackets).
* ^BDL omit wpav (Tisch., W.H.). » t>;BDL omit apyovs (Tisch., W.H.).
though admitting that there may be (so Meyer,Weiss,etc.).— Tt]v ripepav = per
reference also to the self-complacent diem, only a single day is contemplated
mood of Peter. The Be after iroXXoi in the parable.— Ver. 3. Tpirrjv St. the :
implies that this is the reference. It article r^v before tp^ttjv in T, R., omitted
does not introduce a new subject, but a in W. H., is not necessary before an
contrasted view of the same subject. ordinal. —
eo-TUTas I. t. dy. : the market-
The connection of thought is : self- place there as here, the place where
sacrifice such as yours, Peter, has a masters and men met. dpyov; (a and —
great reward, but beware of self-com- tpyov), not = idle in habit, but unem-
placency, which may so vitiate the ployed and looking for work. Ver. 4. —
quality of service as to make one first in Kal vip.cls he had got a fair number ol
:
sacrifice last in the esteem of God. workers in the morning, but he is pleased
Chapter XX. Parable of the to have more for an urgent piece of
Hours ;Two Sons of Zebedee ;
work. The expression has reference to
Blind Man at Jericho. the Master's mood rather than to the
Vv. I -16. Parable of the hours, peculiar men's knowledge of what had taken
to Mt., and, whatever its real connection place at the first hour. o Idv S^Kaiov — :
as spoken by Jesus, to be interpreted no bargain this time, only a promise of

in relation to its setting as here fair equitable dealing, will be just at
given, which is not impossible. The least, give in proportion to length of
parable is brought in as illustrating tlie service privately intends to do more, or
;
aphorism in xix. 30. Ver. i. 6p.oia — at least is that way inclined. Ver. 5. —
yap etc. yap points back to previous
: eiroitjcre*' io-avTojs repetition of the
:
sentence about first-lasts and last-firsts. action at sixth and ninth hours more
— avd. oIkoS. vide xiii. 52.
: a|xa Tput: at — men still on similar footing. Ver. 6. —
;
early dawn (similar use of a|iain classics), irepi Si Ti^v IvScK. the Z\ marks this
:
at the beginning of the day, which was final procedure as noteworthy. We

reckoned from six to six. ixio-Ouo-acrOai
hiring has a prominent place in this
— begin to wonder at all this hiring, when
we see it going on even at the last hour.
parable, at the first, third, sixth, ninth, Is the master a humorist hiring out of
eleventh hour. Why
so many servants benevolence rather than from regard to
wanted that day ? This feature obtains the exigencies of the work ? Some have
natural probability by conceiving that it thought so (Olshausen, Goebel, Koets-
isthe season of grape-gathering, which veld), and there seems good ground for
must be done at the proper time and the suggestion, though even this un-
promptly the more hands the better
; usual procedure may be made to appear
(Koetsveld, De Gelijk.). Ver. 2. Ik — probable by conceiving the master as
8T)vap(ov on the basis of a penny the
: ; anxious to finish the work on hand that
agreement sprang out of the offer, and day, in which case even an hour's work
acceptance, of a denarius as a day's wage from a sufficient number of willing hands
— : — — ::
254 RATA MATeAlON XX.
e Lk. viil. 3. 7. X^Y'""'*'*' ftuTw, Oti ouSeis i^fias £|JMa0waaTo. Kiyei auToi?,
G«1. iv. -.
f Lk. xxiii. 5; YTrdY€T« Ktti iip.ci9 eis thv dfiTreXwca, Kcil o ^d** r\ SiKaioM Xij\j/ta9c.'
xxiv. 27,
47. Acts S. Ov)/ias St Y^''°K'^'TS X^Y'^ ° Ktjpios Tou dfiiieXdii'os tw * eTriTpoTru)
i. 32, etc.
K Lk. ii. 3; auToG, KdXecroj' tous epYafas, Kai diToSos auTOis ^ tov fi[.a66v,
'
ulp^d-
X. I. John
ii. 6. Rev. fiev'os ' diTo Twc ia)^djix)v tws twv irpwTtoi'. 9. Kai eXGorrcs * 01 Trcpi
Iv. 8; xxi.
21. •n]v e>'8£Kdrr)f wpac cXaÔk • dk'd * Srjcdptoj'. 10. ^X06>'T£S §£ * 01
h LW. T. 30
(irpdtTii'a). irpwToi iv6^n.tyav on irXeioi'a ^ Xiixl/ocTai •
Kai eXapoK Kai auTol A>'d
John vi.
41,61 (ir»pi Sirji'cipioj'.*' II. XaP6vTes 8e cy"^YY"^°^ Kara toC oiKo8€air<5Toa,
Tico?); vi.
1 2. \iyovr€S, *Oti ^ otjTOi 01 £(r)(aToi p.iai' Sipay '
cTroiTjcraf, Kai
43 (M»t'
I Cor X.
laous ijfiiK auTous^ liroitjaas, toIs PaoTdaaai. to ^dpos tt]; tjjx^pas
io(absoI.).
i Acts XV. 33 , 2 Cor xi. 35. Jamei ir. 13.
* The words Kai o cav . . . XT]v|>€{r9c come in from ver. 4, and are wanting in
^BDLZ.
' avTois wanting in ^CLZ, but found in BD and many other uncials (W.H. in
margin).
* So in i^CL and many other uncials ; eX9ovT€S 8c in BD (W.H.).
* Ktti tXeovTts in BCD (W.H.). ^ irXciov in BCNZZ.
* ova 8t)v. kqI avTOi in ^BLZ. ' t^BD omit on.
8 avTovs TifAiv in ^DLZ. BCN as in text. W.H., former in text, latter in mar-
gin.
may be of value. t( iSt to-TrfKOTe, etc., view. The master chooses to do so

why stand ye here (lo-nrfK., perfect to begin with those who have no
active, neuter in sense, and used as a claims. —
Ver. g. ovd 8if)vdpiov, a denarius
present)all the day idle ? The question each ; ova is distributive = " accipiebant
answers itself: no man would stand all singuli denar.". For this use of ovd vide
the day in the market-place idle unless Herrmann's Viger, p. 576. Ver. 10. ol —
because he wanted work and could not •n-pwToi : the intermediates passed over,
get it. Ver. 7. —
viraYCTe Kai vixcis as non-essential to the didactic purpose,
these words said this time with marked we arrive at the first, the men hired on
emphasis =you too go though it be so late. , a regular bargain in the morning.
This employer would probably be talked jv($picrav they had noticed the paying
:
of among the workers as a man who had of the last first, and had curiously
—
a hobby a character ; they might even watched to see or hear what they got,
laugh at his peculiar ways. The clause and they come with great expectations
about payment in T. R. is obviously out twelve hours' work, therefore twelve times
of place in this case. The pay the last the sum given to the one-hour men.— koI
gang were entitled to was not worth oxiToi surprising only a penny 1 What
: 1
speaking about. a strange, eccentric master He had

—
i
Vv. 8-12. The evening settlement. seen expectation in their faces, and
Ver. 8. ap|d|X6vo$ a pregnant word, : anticipated with amusement their chagrin.
including not only the commencement of The money was paid by the over-
the process of paying but its progress. seer, but he was standing by enjoying
There is an ellipsis, Kai A0uv being the scene.— Ver. 11. ly6yyvi,ov im- :
understood before fus (Kypke). Grotius perfect the grumbling went on from
;
thinks this does not really mean man to man as they were being paid to ;
beginning with the last comers, but the overseer, but at (koto) the master,
without regard to order of coming in, and so that he could overhear. Ver. 12. —
so that no one should be overlooked. Their grievous complaint. ovtoi, these,
He fails to see that the idiosyncrasy of with a workman's contempt for a sham-
the master is a leading point, indeed the worker. —
€iroii]ffav. Some (Wetstein,
key to the meaning of the parable. This Meyer, Goebel, etc.) render, spent =
beginning with the last is an eccentricity they put in Iheir one hour without :
from an ordinary everyday-life point of doing any work to speak oL The verb
— ! — ;
7 — 1 6. EYArrEAION 255
xac TOf ^ KauCTuca. 13. 6 Be ATTOKpiOeis enrev ivi ootwc, Eraipe, j Lie. xH. 55
ooK doiKOJ ce • ouî OT)âploo (Tuve<f(j)yr](Ta<i fAoi ; 14. apof to trof
Kui OTTayc. Qikut ht ^ toutu tw caxdrw Soufai us itai aoi •
15. ^^ OOK elecTTi /lot Troirjaai 8 OeXw ^ î* T015 €/iOLS ; tt * 4

6<j)0aXp,6s crou iTonf]p6s eoriv, on cyw dya6os cijii ; 16. ootois
eaorrai 01 eajâTot irpwroi, Kat 01 irpuroi eaâToc •

iroXXol ydp
"
eiai kXtitoi, oXiyoi Se ^KXeKTOt."
1 OcX&i tyM in B (W.H. in margin). • BDLZ omit tj.
^
o OtXw iroiTjo-ai in ^BDLZ, so giving to o OeXw due emphasis (Tisch., W.H.).
* t, in t^BCDNI (Tisch., W.H.).
> iroXXoi yap . . . ckXcktoi wanting in ^BLZ ; brought in from chap. xxii. 14.
is used sense {e.g., Acts xv. 33),

in this TowT<p T. l<rx' one of the eleventh-houi
'•
and one strongly tempted to adopt

is men singled out and pointed to.—Ver.
this rendering as true to the con- 15. ovK «|eo-Ti : right asserted to act
temptuous feeling of the twelve-hour men as he chooses in the matter. <v toIs —
forthe one-hour men. Kypke remarks jp,oi«, in matters within my own dis-
against it that if iirolt](Tav had been cretion —
a truism the question is what ; :
meant in this sense = " commorati sunt," belongs to that category ? Fritzsche and
the word iSc = iv t<3 ap.ircXotvi would De Wette render : in my own aiTairs
have been added. Perhaps the strongest Meyer in the matter of my own property.
—
:
reason against it is that the one-hour ff (W.H.) introduces an alternative

men had worked with such good will mode of putting the case, which explains
(that goeswithout saying) that even pre- how the complainants and the master see
judiced fellow-workers could not ignore the matter so differently, they seeing in
the fact. So we must take iiroli\<rav = it an injustice, he a legitimate exercise of
worked. to pdpos, tovthese Kaicrtava. : his discretion. —

irovtjp^s, vide on vi. 22-24.
the points of their case not that they : — &ya6<is, generous doing more than ;
had worked hard while the others had justice demands. So Bengcl. C/. Rom.
not, but that they had borne the burden v. 7 for the distinction between S^Kaios
of a whole day's work, and worked and aya6o$.
through the heat of the day, and now Ver. 16. Christ here points the moral
came to be paid, weary and sweat- of the parable = xix. 30, the terms
stained. (Some take Kavo-wva as re- «rxaToi irpuToi changing places, the
ferring to the sirocco or south-east better to suit the story. The meaning is
wind hot, dry and dust-laden. On the
;
not the last as the first, and the first as
:
winds of Palestine, vide Benzinger, Heb. the last, all treated alike. True, all get
Arch.,Y>. 30.) What was one hour in the same sum at least the last and
;
the late afternoon, however hard the last first do, nothing being said of those
comers worked, to that 1 And yet they between ; but the point of the parable is
are made equal (taovs) 1 Surely good not that the reward is the same. The
ground for complaint denarius given to all is not the central
Vv. 13-15. The master's reply. —Ver. feature of the story, but the will of the
13. to OM^ of them.
Ivi, It would have master, whose character firom a com-
been undignified to make a speech in mercial point of view is distinctly
self-defence to the whole gang. That eccentric, and is so represented to make
would have been to take the matter too it serve the didactic purpose. The
seriously. The master selects a man, method of this master is commercially
and quietly speaks his mind to him. unworkable combination of the two
;
craipc, friend, comrade ; familiar and systems of legal contract and benevolence
kindly. Cf. Lk. xv. 31. —Ver. 14. apov must lead to perpetual trouble. All
t6 a-hv, take thine, thy stipulated must be dealt with on one footing. And
denarius. It looks as if this particular that is what it will come to with a
worker had refused the penny, or was master of the type indicated. He will
saucily handing it back. OcXw, I choose, — abolish contract, and engage all on the
it is my pleasure emphatically spoken.;
footing of generously rewarding generous
Sumtna hujus verbi potestas, Beng. service. The parable does not bring
— —
.56 IvATA MAT0AION XX.
17 KAI di'aPan'w*' 6 I)]ctou9 ^

€is 'lfpoao\u)i.n ^•ap£'^.npe too?
SwScKa p.a6i]Tds kqt iSiai' tV ri] oSol, Kal ''
ciTTti' auToIs, 18. " M?>ou,
dfaPaiVofi€»' eis 'lepoaoXufjia, Kal 6 u'los toG cli'9pw7roo iTapaSoO/jcjeTni
TOis dpxicpeutri Kal ypîp-naTeoo-i •
Kai KaraKpn'ouo-ii' auTOk Qavdrto,^
19. Kat irapaSoiffoucru' auTOk Tois cSêaik' ei? to efiiraiâi Kal fiaa-
TiYwcrai Kal o-jaupdicrai •
Kal t^ Tpirp i^|Ji^pa dk'affTi]cr€TaL."
20. Tore irpoaT]X9ei' auTw i^ l>-'f\Ti]p twc uidc ZePeSaiou jactci -Qtv
' B begins tliis section thus: fitXXoiv Sc avaPaiveiv 1^ which W.H. adopt and Tr.
places on margin, Weiss approving, viewing the reading in T. R. as a reaiiniiicence
of Mk.
- Kai €v Ttj o8w in ^BLZ (Tisch., W.H.).
^ «Ls 6avaTov in J^ (Tisch.). B omits (W.H. Savarta within brackets).
this out fully, as it gives the story only how different the thoughts of the Mastei
of a single day. It suggests rather than from those of His followers KaTa ! —
adequately illustrates its own moral, KpivoCcri., they shall sentence llim to
which is that God does not love a legal death a new feature. Ver. 19. i|xirai|ai,
; —
spirit. In the parable the men who fiao-Tiywaai, cravpuiarai, mock, scourge,
worked on contract, and, as it came out crucify all new features, the details of
;
at the end, in a legal temper, got their the TroXXa iraSeiv. Note the parts
penny, but what awaits them in future is assigned to the various actors the Jews :
not to be employed at all. Work done condemn, the Gentiles scourge and
in a legal spirit does not count in the crucify.
Kingdom of God. In reward it is last, or Vv. 20-28. The two sons of Zebedee
even nowhere. This is the trend of the (Mk. X. 35-45). Ver. 20. t<5t€ (in Mk. —
parable, and so viewed it has a manifest the vaguer Kal), then ; let us hope not
connection with Peter's self-complacent quite immediately after, but it need not
question. On this parable vide my have been long after. How soon children
Parabolic Teaching of Christ. forget doleful news and return to their
Vv. 17-19. Third prediction of the play a beneficent provision of nature
;
passion (Mk. x. 32-34; Lk. xviii. 31-34). in their case, that grief should be but a
The first in xvi. 21 the second in xvii.
; summer shower. Or did James and
22. In the first it was stated generally John with their mother not hear the sad
that Jesus was about iroXXa -iraOtiv. announcement, plotting perhaps when
Here the iroXXa are detailed. In the the Master was predicting ? t| p-tjttjp :
second mention was made of betrayal in Mk. the two brothers speak for them-
(irapaSiSoTai,, xvii. 31) into the hands of selves, but this representation is true to
tnen. Here the " men " resolve into life. Mothers can be very bold in their
and Gentiles. Ver. 17.
priests, scribes, — children's interest. alTovaa, begging — ;
avapaivuv going up from Peraea to the

: the petitioner a woman and a near rela-
ridge on which the Holy City stood. tive, not easy to resist. ri vague no — : ;
The reading |j.AXwv dva^. may indicate verbal indication as yet what is wanted ;
that they are already on the west side of her attitude showed she had a request to
the Jordan, and about to commence the make, the manner revealing that it is
—
ascent (Weiss-Meyer). els Mtpoo-(JX'U|ia: something important, and also perhaps
face being now turned directly towards that it is something that should not be
Jerusalem thought naturally turns to wh at
, asked. Ver. 21, —
el7r« iva vide on :
is going to happen there. KaT* IStav— : iv. 3. — Ka6(o-t<>aiv, etc. = let them have
there is a crowd of pilgrims going tie the first places in the kingdom, sit-
same way, so Jesus must take aside His ting on Thy
right and left hand re-
disciples to speak on the solemn theme spectively. After Ik Seîuv, c| €tPO)vvp,uv,
what is specially meant for their ear. p-epiv is understood = on the right and
ev t^ 68<j>, in the way, vide Mk.'s left parts. Vide Bos, Ellipses Graecae,
description, which is very graphic. Ver. — p. 184, who cites an instance of the latter
18. I80V, avaPaivo(A£v ! a memorable phrase from Diod. Sic. So this was all that
fateful anabasis ! It excites lively ex- came out of the discourse on child-like-
pectation in the whole company, but ness! (xviii. 3 ff.). But Jesus had also
— — — —
l7— 24- EYAriEAlON ^57
uiwK aurrjs, TrpoaKUk'oGo'a koX aiTOuad Tt irap^ auToG. 3i. A S^

;
etireK aurjj, "Ti GeXeis " A^y^'' <i"Tw,* " Eiir^ tj'a KaOiawcnK
OUTOl 01 8uO uloi flOU, CIS ^ ^K Sc^lUk' (TOU,^ Kol CIS i^ CUWI'UflWV,* et* k Ch. XXII
T^ jSaaiXcia aou." 22. 'AiroKpiOcls Se 6 *It|o-ou5 elireK, " Ouit 64.' Heii
oi8aT€ Ti aireiaOc. SoâaOe irieiK to troTqpioy, o iyi) ^tiWui tt!.v€iv,
Kal rb pdiTTio-fxa, o tyw Pairriiop,ai, âimcTQy\vai. ;" ^ A^youai*'
aoTw, " Aui/(ifAc9a." 5^3. Kal ® X^yci auTois, " To fttv Trorr)pi6c ôu
TTt'eaOc, Kal to ^dTTTio-fxa, o eyw âirTiôixai, PaTTTiaOi^crcaOe •
to
8e KttOto-ai Ik ScIiwj' jxou koI^ e§ cuwfUfi&iv fiou,^ ouk €otik efio»''lCh.xxv. u
SouKai, dXX* ots ' T]Toi(iaoTOi iiro toC -nraTp<5s pou." 24. Kal J'g/
'
-Trap* in t^CNXZ al. (Tisch.). oir" in BD (W.H. text, irap margin).
''
t] 8« €iir€v in B. * o-ov wanting in ^B.
* <rov added in t^BCNZ al. Wanting n D.
' The clause Kai to pairTiorjia . . . PairTio-Oiivai in this and the next verse is
omitted in ^BDLZ. It has doubtless been mportcd from Mk.

« t^BDZ omit Ktti.
' Kai in t^CDZ (Tisch.), t| in BL, Lat. versa, i, 33 (W.H. margin).
' |iow omitted in ^BCDL al. CDA insert tovto before Sovvai.
spoken of thrones in the new Genesis, iykhv SoCvat = is not a matter of meip
and that seems to have fired their imagi- personal' lav our favouritism has no
:
nation and stimulated their ambition. place here; iTHepends on fitness. That
And " the gentle and humble " John was is the meaning of the last clause, ots,
in this plot Conventional ideas of

I JJToijiao-Tai V. T. TT. (i. = it is not an,
apostolic character need revision. affair of arbitrary favour on the part ^f_
Ver. 22. Jesus meets this bold petition the I'ather any more than on my part.
as He met the scribe's offer of disciple- ^Thrones are for those who arc fit to yt
ship (viii. 19), aiming at disenchantment on them, and prepared by moral trial and.
by pointing out what it involved throne "discipline to bear the honour worthily
:
and suffering going together. —

rh TOis diro Tuv ypyuv Sxiva^cvoi; y(vi<rda\.
;
iroTufpiov, the cup, emblem of both good Xofiirpois— Chrys., Horn. Ixv. The same
and evil fortune in Hebrew speech Father illustrates hy supposing an dyuiK.©^
(Ps. xi. 6 xxiii. 5)
; here of suffering.
; 9/ttjs to be asked by two athletes to
— 8vvafji,c9a, we are able the prompt, assign to them the crowns of victory, ariT"
;
decided answer of the two brothers to replying " it is not nîne to give, but :
whom Jesus had addressed His question. they belong to those for whom they
Had they then laid to heart what Jesus are prepared by struggle and sweaP'
had said shortly before concerning His (airo Twv TrcJvwv Ka\ Tclv ISpwTwv).
passion, and subsequent resurrection, Vv. 24-28. Commotion in the disciple-
and made up their minds to share His circle. - Ver. 24. ol S^Ko the Twelve :
sufferings that they might so gain a high were all on one moral level, not one
place in the kingdom ? Had they superior to ambitious passion, or jealousy
already caught the martyr spirit ? It is of it in another. Therefore the conduct
possible. But it is also possible that of the two greatly provoked the ten.
they spoke without thinking, like Peter TiyavdKTT)<rav Passow derives from ayar
on the hill. fltr. 23. to |icv it. \i.. iritaOe, and ayw, and gives as original sense t.j
as for my cup, ye shall drink of it p re- be in a state of violent excitement likt»
:
.
îctw e of the future fact, and also con- new wine fermenting. The te n wen"
ferring a privilege = I have no objection "mad " at the two pitiful exhibition in _ ;
_to^ grant you companionship in rrvj^ "tRe cTfcurhstances,' fitted to make_Jesus

sufferings that favour may be granted. 'doubt His choice of such rrign.
;
B«t
without risk of abusj. to 8^ Kadio'ai, better were not to be found. Ver. 25. —
etCjjJbut as for sitting on right and left
'
irpoo-KaXEo-diJicvos Jesus had to call :
"ând, that is another affair. ovk ccttiv them to Him, therefore they^ had had
— —;
258 KA'IA MA'IOAION XX.
m Ch. xxi. dKouaav'Tcs oi 8^»ca " r|ya»'({KTT)(TaK irepl twk 8uo dScX^*^**- 25. 6 hi
8.
'
Mk. I. 'itâoGs TTpoaKaXiffcifitKOs auroOs tltttv, " OiSart on ol apjôrre*; twk
XIV. 4. Lk. eOKWK ' KaTaKupieuouaif aurun', Kal ol ficyaXoi * KaTCôucidôuaif
n Mk. X. 4%. aoTWK. 26. ouY ooTws 8c ^ coTai ^ ^k vuly dXX' Ss ed*' QfKt] Iv
'
1 Pet. V. ^ «
(Acts xix. up-i*' |Ji^Y**S Y*^^''®'^'^' *o^<»» * ufiwc SidKot'os 27. Kal 8s cdk Oe'Xr] ^k
gain the wfAi*' ctôi irpuTOS, COTW ' ifiwi' SouXos • 28. wcnrcp i ulos tou
overpower) dk'dpwTTou ouK rjXOe SiaKOfT^dtjâi, dXXd SiaKotâai Kal Sout'ai
tÛTOO •'XuTpOk' dt-Tl ''

TToXXwi'."
p Mk. X. Vi ''V "^^XV
(Ex xzi.
30. Levit. xix. ao. Num. xxxt. 31). q Kom. viii. 19. Hcb. ii. 10. ix. tS.
' ^^BDZI omit St. » toTiv in BDZ (W.H).

* Some MSS. have (orai, which is adopted by W.H. in both placet.
the decency not to quarrel in His of servitude. Burton (M. and T, in

presence. Magistro non praesente, Beng. N.T., § 68) finds in the two €o-Tai in w.
—icaTOKvpi«t3ov<riv in the Sept. used : 26 and 27 probable instances of the third
in the sense of rule, Gen. i. 28, Ps. Ixxii. person future used imperatively.
8 here the
;
connection requires the idea Ver. 28. uo-TFcp, Kal ykp in Mk.
of " lording it over," the Kara having both phrases introducing reference to the
intensive force; so also the air. Xey. m summum exemplum (Bengel) in an
KaTclovaiaCovo-iv, following = play thg —
emphatic way. irep lends force to is =
tyrant. t«vI6vu>v: from these occasional even as, observe. 6 v. r. dv6pu7rov an — :
references to the outside peoples wcêt important instance of the use of the title.
Christ's idea of the Pagan world ; thgx On the principle of defining by dis-
seek material_good (vi. 32), use repetition criminating use it means the man who :
in prayer (vi. 7), are subject to despotic makes no pretensions, asserts no claims.
rule. —
ol pLc-yaXoi, the grandees. axiTwv — —ovK •qXSc points to the chief end of His
after the two verbs in both cases refers to mission, the general character of His
the fdvwv. Grotius takes the second as public life not that of a Pretender but
:
referring to the apxovres, and finds in that of a Servant. —

Sovvai -Wiv v|/vx^v, to
the passage this sense: the rulers, give His life, to that extent does the
monarchs, lord it over the people, and service go. Cf. Phil. ii. 8 î\p\. :
their grandees lord it over them, the OavaTov, there also in illustration of the
rulers, in turn a picture certainly often
; humility of Christ. It is implied that in
true to life. Perhaps the intention is to some way the death of the Son of Man
suggest that the rule of the magnates is will be serviceable to others. It enters
more oppressive than that of their royal into the life plan of the Great Servant.
masters they strain their authority.
: XvTpov, a ransom, characterises the
" Ipsis saepe dominis imperaiuiores," service, another new term in the evan-
—
Beng. Ver. 26. ovx ovtms ccttIv i. v. gelic vocabulary, suggesting rather than
It is not so among you. The tcrrai of solving a theological problem as to the
T. R. is probably conformed to the two significance of Christ's death, and ad-
following forai, but it is true to the mitting of great variety of interpretation,
meaning. Jesus speaks of a state of from the view of Origen and other Fathers,
matters He desires, but which does not who regarded Christ's death as a price
yet exist. The present spirit of the paid to the devil to ransom men from
Twelve is essentially secular and pagan. bondage to him, to that of Wendt, who
—ixeyas, SicLkovos greatness by service, : finds in the word simply the idea that
..the law of the Kingdoi»i of God, whereby the example of Jesus in carrying the
greatness becomes another thing, not principle of service as far as to die tends
'
self-asserted or arrogated, but freely by way of moral influence to deliver
conceded by others. Ver. 27. irpwros — men's minds from every form of spiritual
may be a synonym for (Xfyas = fi.<'Yi«rTOS bondage {Die Lehre Jesxt, ii. 510-517).
(De W.) and SovXo; for 8idKovos or in ; It is an interesting question. What clue
both cases increased emphasis may be can be found in Christ's own words, as
intended, irpuTos pointing to a higher hitherto reported, to the use by H-m on
place of dignity, SovXos to a lower depth this occasion of the term Xvrpov, and to
—
»5-34- EYArrEAION 259

29. ICAI cKiropeuofjiî'aic afiruK dird *lepix(i>) ^KoXoii9T]aei' auTwrCh. xxvl
o)(Xos TToXils. 30. Kal 1800, 8uo TU<|>Xol Ka6i]p,c»'oi Trapd ttji' 68($v, ifl. 4; ij.
AKoOffarres on 'itjaous irapdyci, cKpaâf, Xe'yovTcs, " *EXî]ao»' xiv. ei.^
i^jiids, Kupic,^ 016s ^ AaPiS." 3 1 . 'O 8e oxXos crrcTijiTjaei' auxois i>'a - ^'^
Acu zviu.
' o-iu-irT]cruaiK. 01 8c (iciôc cKpaôt', Xcyorres, " 'EXe'tjo-oj' T]}ias, Ch. xxvi.
Kupie, uios Aaî8." 32. Kal oras 6 'itjaous ' i<ûy7\(Ttv aurous, koi ptvln
" Ti GcXcTC (intrans.
elirc, iroiiô-u vjilv ;
'
33* A^yooaiK auru, " Kupie, Iva to emit a
dKOixûo'ii' ^ 'Hfioiv 01 6<|>0aX|xoi." * 34. lTrXoyx»'io-6eis 86 6 'Itjotoos

here and
in Ch.
i|i|faTO Tuv 6(|>6aX|xa>^ ^ aurStv • koi cuO^ws dk^jSXeilraK afiruK 01 ixvii. 47.
o<|>9aX)i,oi,'' Kal '^KoXou0T](raK aurw. Mk. ix. 35,

X. 49, etc.
oneself, with ace). Lk. xiv. u (to invite). John xiii. 13 (to call by a name).
' Kvpic cXct](rov T)|<,as in BLZ. ^D omit Kvpu (Tiscb.). Same order in ver. 3 1 in
i^BDLZ.
» wi« in i^^CDLZ (Tisch., W.H. margin).
^ avoiywo-iv in ^BDLZ 33. * ot o<j>. tjfjiwi' in fc<^BDLZ 33.
* ou.|xaTwv in BDLZ. T. R. follows t^CN in using the more common word
oASaXij •
\|1UV. -
01 o^daX(iot wanting in ^BDLZ and omitted by modern editors.
the sense in which He uses it ? Wendt H.C., and Weiss-Meyer. Ver. 29. kith —
contends that this is the best method of 'lcpix*>,from Jericho, an important town
getting at the meaning, and suggests as every way " the key the Chiavenna
; — '
'
the most congenial text Mt. xi. 28-30. I — of Palestine to any invader from this
agree with him as to method, but think quarter " (Stanley, Sinai and Palestine,
a better clue may be found in Mt. xvii. p. 305 the whole account there given
;
27, the word spoken by Jesus in reference should be read), situated in an oasis in
to the Temple Tax. That word began the Judaean desert, caused by streams
the striking course of instruction on from the mountains above and springs
humility, as this word (xx. 28) ends it, in the valley with a flourishing trade
;
and the end and the beginning touch in and fine buildings, Herod's palace in-
thought and language. The didrachmon cluded two hours distant from the Jor-
;
was a Xvrpov (Exodus xxx. 12), as the dan from thence to the summit a steep
;
life of the Son of Man is represented to climb through a rocky ravine, haunt of
be. The tax was paid avrl kôv Kal o-ov. robbers. —
oxXos iroXv;, a great crowd
The life is to be given avrl iroXXiv. Is going to the feast in Jerusalem. Ver. 30. —
it too much to suppose that the aKovo-avTcs. etc. Luke explains that the
Capernaum incident was present to blind man learnt that Jesus was passing
Christ's mind when He uttered this in answer to inquiry suggested by the
striking saying, and that in the earlier noise of a crowd. He knew who Jesus
utterance we have the key to the was the fame of Jesus the Nazarene
:
psychological history of the term Xvrpov ? (Mk. and Lk,), the great Healer, had
On this subject vide my book The —
reached his ear. vlos A. popular Mes- :
Kingdom of God, pp. 238-241. sianic title (ix. 27, XV. 22). Ver. 31. —
Vv. 29-34. Blind men (man) at yericho littTi.^r\cr€v'. same word as in xix. 13,
(Mk. x. 46-52, Lk. xviii, 35-43). The and denoting similar action to that of
harmonistic problems as to the locality the disciples in reference to the children,
of this incident (leaving Jericho, Mt. and due to similar motives. Officious reve-
Mk. entering, Lk.) and the number of
; rence has played a large part in the his-
persons healed (one Mk. and Lk., two tory of the Church and of theology.
Mt.) may be left on one side, as also the fUiCov cKpa(ov, they cried out the more ;
modern critical attempts to account for ot course, repression ever defeats Itself;
the origin of the discrepancies. Those |ji€ iôv, adverb, here only in N.T. Ver. 3 2. —
interested may consult for the former e<|>wvT]crev might mean " addressed them "
Keil and Nosgen, for the latter Holtz., (Fritzsche), but " called them " seems to
— ; —— — —
;
26o KATA MATBAION XXI.
XXI. I. KAI OT« r^YYio'tti' els 'l«poff«5Xop,a, Kal tiXGok- ci? B»j0<|>aYr|
wpos ^ TO opos ruv l\aiCjv, TtJre 6 * 'irjaoGs dircoreiXe 8uo (laQrjTds,
a. X^yiok- auTois, " noptuOiiTe ^ tis t^ KwiiTjf tî* dir^»'a»Ti * bfuiov •
urn €u0e'ojs copâcTt o>'0»' 8e8«fi^KtjK, Kal ircoXof jict auTT)? •

XuaaKTCS
iydyni * p,oi. 3. koI iiv Tis ufiif eiirji xi, ^peirc, On i Kupio$
» B has tis foi -n-pos, which Weiss thinks has come from the paralL
' o is wanting in BD (Tisch., W..H.).
> irop«v«o-ei in ^^BDLZ Orig. (Tisch., W.H.).
* KaTfvavTi in J»^BCDLZ (Tisch., Trg., W.H.).
' aytrt in BU (W.H. in margin).
suit the situation better ; cf. the parallels. the position, means near to, towards, not
—t( 6A€T€, etc., what do you wish me into. t6t€, then, introducing what for the
to do for you ? Not a superfluous ques- evangelist is the main event. Bengel's
tion they were beggars as well as blind
;
comment is vecttira mysterii plena in-
:
they might want altm (vide Mk. x. 46). nuitur. It is possible to import too much
Mt. says nothing about their being beg- mystery into the incident following.—
gars, but the question of Jesus implies Ver. 2. (U Ti\y Kuftiiv that is, naturally,
:
it. —
Ver. 33. Tva avoi-yucriv 01 4(}). They the one named, though if we take eU
desire the greater benefit, opening of before BT)0({>a-y-^ as = into, it might be
their eyes,which shows that the eyes of Bethany, on the other side of the valley.
their mind were open as to Christ's Some think the two villages were prac-
—
power and will. dvoi-yucriy, 2nd aorist tically one (Porter, Handbook for Syria
subjunctive, for which the T. R. has the and Palestine, p. 180). ovov 8. xal —
more common ist aorist. Ver. 34. — TTuiXov, a she-ass with her foal, the latter
airXaYxviorOcis- Note the frequent refer- alone mentioned in parall. both named ;
ence to Christ's pity in this gospel (ix. here for a reason which will appear.
36, xiv, 14, XV. 32, and here). — ruiv Xv<rovT«5 aY«iY*T», loose and bring with- ;
6ft.\ia.rw, a synonym for A(t>CaX|X(i)v, as out asking leave, as if they were their
if with some regard to style which the —
own. Ver. 3. i6.v tis> etc. Of course it
scribes might have been expected to was to bt expected that the act would be
appreciate, but ha\e not (6<{)6., thrice, challenged. iptlrt, ye shall say, future
T.R.). 6|j.|j.a is poetic in class. Greek. —
with imperative force. Sn, recitative, in-
i?iKo\ov9t)o-av, they followed Him, like the troducing in direct form the words of the
rest, without guide (sine hodego, Beng.), Master. 6 Kvpios, the Lord or Master
so showing at once that their eyes were not surely = Jehovah (Alford, G. T.), but
opened and their hearts grateful. rather to be taken in same sense as in
Chapter XXI. Entry into Jeru- Mt. viii. 25, or in ver. 30 of this chap.
—
salem, ETC. Vv. i-ii. The entry (Mk. axiTwv xptiO'*' *X*''' hsth need of them in
—
;
xi. i-ii, Lk. xix. 29-44). Ver. i, ot€ what sense ? Looking to the synop.
TJyyio-av i. 'I., when, etc. The evangelist narratives alone, one might naturally
does not, like a modern tourist, make infer that the need was physical, due to
formal announcement of the arrival at a the fatigue of a toilsome, tedious ascent.
point near Jerusalem when the Holy But according to the narrative in 4th
City came first into view, but refers to Gospel the starting point of the day's
the fact in a subordinate clause. The journey was Bethany (xii. i, 12). The
manner of entry is the more important prophetic reference in ver. 4 suggests a
matter for him. —
«U Bt)6<|)a7if|, to Beth- wholly different view, vis., that the
phage ~ the house of figs, mentioned animals were needed to enable Jesus to
here and in the synoptical parallels, no- enter Jerusalem in a manner conformable
where else in O. or N. T., but from Tal- to prophetic requirements, and worthy ol
mudic sources appears to have been a the Messianic King. One is consciou.s
better known and more important place of a certain reluctance to accept this as
than Bethany (Buxtorf, Talm. Lex., p. the exclusive sense of the XP^^<^- Lutte-
1691). No trace of it now.— tU r. "O. r. roth suggests that Jesus did not wish to
*EXaiMV, to the Mount of Olives the «ls, ; mix among the crowd of pilgrims on foot
in all the three phrases used to define lest His arrival should be concealed and
— ' :
1—8. EYAlTEAiON 261
auTWk )(peia»' ex*'' ' cuOeus Sc dTTOorcXei auTous." 4. Tooto Be 1 here snly
in seuBc of
oXof ^ YeyoKec, ''a ttXtjpojOt] to pir]0€i' 8ia too irpo<j>iiTOU, X^yo*^"?' mounting
Icf. in..
5. '
EiTTUTC TT] GuyaTpl Itw*', 'iSou, 6 PaaiXeos aoo epxeTai aoi, /3tj3<i^<u in
Lk. I, 34
rrpaus icai ' eiriPepT]Kcl)S em oyoy Kal ^ ttojXoi' otoi' '' oTroûyiou.' rix. 35
Actsxxiii
6. riopeuGeWes 8e 01 fxoOTjTai, Kal Troirjaai'Tes xad^s ivpoore'Talsc 24)-
b here and
aoTOis 6 'ItjctoCs, 7- r^Yayoi' Tr]y ovoy koI toc ttwXoi', Kai cTre'GrjKai' in 2 Pec.
ii. 16.
i•^•(i^'(a* auTwi/ Ta IfxclTia auTWf,^ Kal îreitdiGiaei' ^Trdi/cj aoTwi'. 8. 6 c here only
( = greatest
8e * TrXeiaTos o)(Xos **
eaTpwaav âuTwi' rel i|i(iTia ei' t^ oSw • aXXoi 8e part of).
Mk. iv. I
eKOTTTOK KXd8ous diro twk SeVSpwK, Kal iaTpdJuvvov iv tq 68u. (W.H.)
( = very
great), i Cor. xiv. 27 (=at most, adv.). d Mk. xiv. 15. LW. xxii. la. Acts ix. 34.
'
^CDLZ omit oXov, which is found in BNX. It is probably an echo of Ch. i.
22 (Weiss) (W.H. omit).

Kai eirt in
'^
^BLN. CD
with many others omit the eiri, as in T. R. {IrrX
vTroJvyiov Kal irwXov vtov in Zech. ix. 9, Sept.).

' <roveTa|«v in BCD. * «ir avruv in ^BDLZ. ' ^BD omit avruy.
the interest awakened by His presence The prophetic quotation, firom Zech. ix.
lessened. —
Ver. 4. ira irX-qpuOiJ tva is :
9, prefaced by a phrase from Isaiah Ixii.
to be taken here as always in this Gospel, II, with some words omitted, and with
in its strictly final sense. Such is the some alteration in expression as com-
view of the evangelist and the view he pared with Sept.
wishes his readers to take. But it does Vv. 7-1 1. rfjv ovov Kal t6v iruXov .
not follow from this that Christ's whole that both were brought is carefully
action proceeded from a conscious inten- specified in view of the prophetic oracle
tion to fulfil a prophecy. On the con- as understood by the evangelist to refer
trary, the less intention on His part the to two animals, not to one under two
greater the apologetic value of the corre- parallel names. iirid-t\Kav the two :
spondence between prophecy and fact. disciples spread their upper garments
Action with intention might show that on the two beasts, to make a seat for
He claimed to be, not that He was, the their Master. —
xal lircKoOio-ev itr. avrHv :
Messiah. On the other hand, His right if the second avrwv be taken to have the
to be regarded as the Messiah would same reference as the first the meaning
have stood where it was though He had will be that Jesus sat upon both beasts
entered Jerusalem on foot. That right (alternately). But this would require
cannot stand or fall with any such purely the imperfect of the verb instead of the
external circumstance, which can at best aorist. It seems best, with many ancient
possess only the value of a symbol of and modern interpreters, to refer the
those spiritual qualities which constitute second airwv to the garments, though on
intrinsic fitness for Messiahship. But this view there is a certain looseness in
Jesus, while fully aware of its entirely the expression, as, strictly speaking,
subordinate importance, might quite con- Jesus would sit on only one of the
ceivably be in the mood to give it the mantles, if He rodi^ only on one animal.
place of a symbol, all the more that the act Fritzsche, while taking the second d. as
was in harmony with His whole policy of referring to ip,aTia, thinks the evangelist
avoiding display and discouraging vulgar means to represent Jesus as riding on
Messianic ideas and hopes. There was no both alternately. —
Ver. 8. 6 8« irXeiorros
pretentiousness in riding into Jerusalem oxXos, etc., the most part of the crowd,
on the foal of an ass. It was rather the follow the example of the two disciples,
meek and lowly One entering in character, and spread their upper garments on
and in a character not welcome to the the way, as it were to make a carpet for
proud worldly - minded Jerusalemites. the object of their enthusiasm, after the
The symbolic act was of a piece with manner of the peoples honouring their
the use of the title " Son of Man," kings (vide Wetstein, ad loc). dXXoi 82 —
shunning Messianic pretensions, yet CKoirTov others, a small number com-
:
making them in a deeper way. Ver. 5. — paratively, took to cutting down branches
— — ——
262 KATA MATOAION XXI.
here, 9. oi hi oxXot 01 irpoilYOKTes ^ ical o'l dKoXouOourrcs cKpaôt',

e parall. lod
U. ii. M. XtyoKTcs, " 'Qcravva tw uiui AaîS •
cuXoytifx^KOS 6 ip\6^^€vo<i iy
iCh. xxviii.
4(me(aph. OKt^liaTi Kupiou •
'ilcrayva * iy TOis 6»J/i0T0is."
•8 here).
Ch, iKvii. 10. Kal eiacXOorros auToG €is lcpo(T6Xup,a, ' iveiaOr] iraaa if
51. Heb.
xii. 36 TToXis, X^youaa, " Tts icrriy outos ;
" li. Ol 8e o)(Xoi eXeyof,
(literally).
R Mk. zi. 15.
" 0Ct<5s i<rrn> ItjctoCs 6 iTpo4>iirrjs,'* 6 dTro Naâpex ttjs TaXiXaias."
Iobnii.15.
h Mk. xi. 15 12. KAI ei<ri]Xflei' 6^ 'lT]aoos cis to icpof tou 0cou,* Kal e^câXc
(Hag. ii.
37. job iraKTas tous irwXourras Kal dyopdôrras iy rio Upw, Kal rds TpaWJas
ix. 5).
I Ch. zztil.i. Twc * KoXXupiaTwK *"
KaT<ffTp€4»f , Kal rds '
KaOeSpa; rC>y ituXouVtwm
'
i^BCDL add avrov. ' o irpo^TjTT)« iTjcrovf in ^BD sah. cop.
' o omitted in i^BCA. * Tov 9«ov omitted in ^BL verss. (W.H. omit in text).
of trees and scattering them .ibout on the after him Schanz) thought (xap,aitT)Xos
way. Had they no upper garments, or •^K avTwv T| yvwp.T), Ka\ Tair€ivif| itai
did they not care to use them in that Horn. Ixvi.), as if they were
crtorupp.^vT],
way ? The branches, if of any size, ashamed of their recent outburst of
would improve the road, neither
not enthusiasm. Rather spoken with pride
indeed would the garments. Lightfoot, = the man to whom we have accorded
—
perceiving this " hoc forsan equitantem Messianic honours is a countryman of
prosterneret " —
thinks they used gar- ours, Jesus, etc.
ments and branches to make booths, as Vv. 12-17. yesus visits the Temple
at the feast of tabernacles. It was well (Mk. xi. II, 15-19, Lk. xix. 45-48).
meant but embarrassing homage. Ver. 9. Ver. 12. —
*l<rfjX6€v, etc. He entered
01 oxXoi; the crowd divided into two, the Temple. When? Nothing to show
one in front, one in rear, Jesus between. that it was not the same day Ivide Mk.).
— ^Kpaôv lip homage followed the
: l^c'âXcv. The fourth Gospel (ii. 14 f.) —
carpeting of the way, in words borrowed reports a similar clearing at the beginning
from the Psalter (Ps. cxviii. 25, 26), and of Christ's ministry. Two questions have
variously interpreted by commentators. been much discussed. Were there one
— 'Q.<raLvva. ry vltf A. Hosanna (we or two acts of this kind ? and if only one
sing) to the son of David (Bengel). was it at the beginning or at the end
eiXoynfi^vos, etc. (and we say), " Blessed, as reported by the Synop. ? However
etc.," repeating words from the Hallel these questions may be decided, it may
used at the passover season. 'Slarawa. iv be regarded as one of the historic
Tois vxj/Co-Tois = may our Hosanna on certainties that Jesus did once at least
earth be echoed and ratified in heaven and at some time sweep the Temple clear I
All this homage by deed and word speaks of the unholy traffic carried on there.
to a great enthusiasm, the outcome of The evangelists fittingly connect the act
the Galilean ministr)' for the crowd with the first visit of Jesus to Jer. they re-
;
consists of Galileans. Perhaps the port protest at first sight Travras tovis — !
—
incident at Jericho, the healing of the TTuX. Kal dy. the article not repeated :
blind men, and the vociferated title Son after Kal. Sellers and buyers viewed as
of David with which they saluted the one company kindred in spirit, to be —
Healer, gave the keynote. A little cleared out wholesale. ras rpaircâs, —
matter moves a crowd when it happens etc. these tables were in the court of :
at the right moment. The mood of a the Gentiles, in the booths (iabernae)
festive season was on them. —
Ver. 10. where all things needed for sacrifice
icrii<rdy\ even Jerusalem, frozen with were sold, and the money changers sat
:
religious formalism and socially un- ready to give to all comers the didrachma
demonstrative, was stirred by the for the temple tax in exchange for
popular enthusiasm as by a mighty wind ordinary money at a small profit.
or by an earthquake (o-fiapiSs), and KoXXv^KTrwy, from koXXvô;, a small
—
asked (ver. 11), tis ovtos ; 6 irpo<j)i]- coin, change money, hence agio; hence
TT)?, etc. a circumstantial
: answer our word to denote those who traded in
specifying name, locality, and vocation exchange, condemned by Phryn., p. 440,;
not a low-pitched answer as Chrys. (and while approving kc^XXvôs. Theophy,

— — ;
9— I?- EYArrEAION 263

'
Tcis irepKrrcpds. 13. Kai X^yci auTOis, *' r^ypaTnrai, 'O oik<5s jioo
oiKOs irpoo-cuxTS KXir)0T)(r£Tai* u|xeis 8e aoT&f €TTOii](TaT€ ^ ^CTTTijXaiok' j lohn xi. j8.
'
Heb.xi.38.
Xtjotwi'. 14, Kal Trpo<rf)X6o>' auTw tu()>XoI Kal xt^ôi «•' tw Upoi •
R9T.vi.13.
Kttl eOepd-iTEuo-cf aureus. 15. 'iSorres 8e 01 dpîcpcis koi 01
Ypoi|xp,aTcr9 rd 6aup.daia a cTroirjo'e, Kol toos iralSas ^ Kpd'ôvras

k here in-
iv T(a Upw, Kal Xe'yoiTas, "'Slaavva, tw uiw AaîS," TJYaKdKTr]CTa>', trans.
" Lk. xi. 17
16. Kal eiTTOk a^Tw, 'AKOu'eis ti " outoi Xeyoucru' ; 'O Se 'ItjctoGs (withâo--
TOu'?). Ch.
X^yei auTOis, " Nai • ouSeTTOTC awtykwrc, '*Oti ^k <rrop.aT09 Kt]Triwv xxiv. 19.
" Mk. xifi.
Kal ^ GrjXaôk'TUk' KaTTjpTiCTO) aivo*' ; 17, Kal KaraXi-iru^ auToi^S 17- Lk.
xxi. 23 (to
^^TjXOcc eôj rfjs ir<5Xews cU BiiOaciof, Kal TjuXiadi] tKei. suckle).
» woitiTt in ^BL (Tisch,, W.H.).

' TODS after Trai8a«5 as well as before in ^BDLN.
says : KoXXvPio-rai dcriv 01 irap' t|)1iv healing at Jericho, and of many other
X«Ydp.evot TpaircîTui •
k6/\XvPo<j yap acts of healing, and desire to get a bene
tISos ivTl vojiicTfiaios €V)T€\t)5, uicnrep fitfor themselves. —
Ver. 15. Ta8avfido-ia:
fXOjACV TVXOV Tlp.€lS TOVS 6|3oXoVS T| Ta here only in N.T., the wonderful things,
dpyupia (vide Hesychius and Suicer). a comprehensive phrase apparently
Tas •7r«piaT€pds, doves, the poor man's chosen to include all the notable things
offering. The traffic was necessary, and done by Jesus (Meyer), among which
might have been innocent but the ; may be reckoned not only the cures, and
trading spirit soon develops abuses the cleansing of the temple, but the en-
which were doubtless rampant at that thusiasm which He had awakened in the
period, making passover time a Jewish crowd, to the priests and scribes perhaps
" Holy Fair," a grotesque and offensive the most offensive feature of the situa-
combination of religion with shady tion. TOVS waiSas , etc. —
the boys and :
morality. —
Ver. 13. yeypairTai, it stands girls of the city, true to the spirit of youth,
written, in Isaiah Ivi. 7 from the Sept. caught up and echoed the cry of the pil-
;
but with omission of iracriv tois (Bve<riv, grim crowd and shouted in the temple pre-
retained in Mk., and a peculiarly cincts: " Hosanna, etc.". ^yavaKTijo-av,
appropriate expression in the circum- they were piqued, like the ten (xx. 24).
stances, the abuse condemned having Ver. 16. aKovcis, etc.; the holy men at-
for its scene the court of the Gentiles. tack the least objectionable phenomenon
orinfiXaioi' X^crTJiv, a den of robbers, a because they could do so safely not the ;
strong expression borrowed from another enthusiasm of the crowd, the Messianic
prophet (Jer. vii. 11), pointing probably homage, the act of zeal, all deeply offen-
to the avarice and fraud of the traders sive to them, but the innocent shouts of
(to yap 4)iXoK(p84s XTjcrpiKov iraOos children echoing the cry of seniors. They
IotC, Theophy.), taking advantage of were forsooth unseemly in such a place I
simple provincials. This act of Jesus Hypocrites and cowards No fault found !
has been justified by the supposed right with the desecration of the sacred pre-
of the zealot (Num. xxv. 613), which is cincts by an unhallowed traffic— vaC,
an imaginary right " ein unfindbar yes, 0/ course : cheery, hearty, yea, not
:
Artikel" (Holtz., H. C), or by the re- without enjoyment of the ridiculous dis-
forming energy befitting the Messiah tress of the sanctimonious guardians of
(Meyer). It needed no other justifica- the temple. ov8. ave'yvwTf as in xix. 4 —
tion than the indignation of a noble soul felicitous citation from Ps. viii. 3, not to
at sight of shameless deeds. Jesus was be prosaically interpreted as if children
the only person in Israel who could do in arms three or four years old, still being
such a thing. All others had become suckled according to the custom of
accustomed to the evil. Hebrew mothers, were among the shout-
—
Vv. 14-17) peculiar to Mt. Ver. 14. ing juniors. These prompt happy cita-
•nj<j)Xoi Kal x^Xoi: that the blind and tions show how familiar Jesus was with
lame in the city should seek out Jesus is the O. T.— Ver. 17. BTjeavCav, Bethany,
perfectly credible, though reported only 15 stadia from Jerusalem (Johnxi. 18), rest-
by Mt. They would hear of the recent ing place of Jesus in the Passion week
— — — : —
18. Dpuias ' hi i-naidyii>v • cts Tr^t- ttoXh', iirtiyaat I 9. Kai i8wi
avKr]v ficac iirX Tf\% 68ou, TJXSeK iir auTqv, Kai ouStk euptk' tr aurfj
61 |i.T] 4>uXXa fiok'Of •
Kai Xeyci auTTJ,* " Mt]k^ti ck ctou Kapiros y^Ki^rai
I here twice. €15 t6v aiwâ." Kai £îr)pdi'9r| TTapaxpTifio x) auKT]. 20. Kai '
frequently
Acts.
,
r\
< n
ffOKT]
\ yn
...
r
;
\ 1
2 1.
1
~ ~
AiTOKpiPcis ot o
«
in I.k and iboi'TCS 01 p.a0T)Tai toaup.oCTa*', Ktyot^€<i, " riois TTapaxpiifia i^r]pdv6r]
a>cî> It|o-ous - enrew auTois, "

>~ >xx,
Xcyu
A\i.r\v
in Acts X. JO. opiij', ccLk eXT*"' irioTH', Kai fx^ " SiaKpiOriTe, ou \i.6yov t6 tt]? aoKTJs
Kom. iv.
ao;xiv.23. TroiTjffeTe,
, ,..,^.»op€i
aXXd k&v tw toutw
( >
eiTrpje,
«n
ApOTjTi
\n\fA
Kai pXr|0T)Ti cis
>
James 16 y a '\ '

' 'v / . „ . , , -
TT)*' BaXacTCTak', Yenâexai • 22. Kai Trdrra oua av airr](rT]T€ ec ttj
irpo<reux»i, iriaTeooi'Tes, Xiîj/caOe.
23. KAI eXGorri aurw * et? t6 iep<{f, irpocrrjXOo*' aurw 8i8d(TKOfTi

01 dpxi€p«is Kai 01 irpeaPuTepot tou XaoG, Xfyokxes, " *Ei' iroia
t'louaia raura iroicis ; Kai tis aoi eSwKe tt)v iôuviay TauTr\v;"
' trpwi in J<^BD. ' ciravaYGYtuv in ^BL.

' ov before p.T]KCTi in BL. Wanting in ^CD.
* tXOovTos avTov in fc^^BCDL. The reading in T. R. (dat.) is a grammatical
correction.
true friends there (f/rf< Stanley, S. and P.). marks " Then said He, who knew na-
:
— »jviXia-0t), passed the night ; surely not ture and the human heart, This tree '
in as Wetstein and Grotius

the open air, will soon wither for a fig tree with full' ;
think. At passover time quarters could leaf in early spring without fruit is a dis-
not easily be got in the city, but the eased tree" {W'aiidiriDii^rin. p. 172).
house of Martha and Mary would be open Ktti i|. irapaxpTipa, c/. Mk.'s account.
to Jesus (c/.Lk. xxi. 37). — Ver. 20. ol pa6T)Ta\, etc. : the disciples
Vv. 18-22. The barren Jig tree (Mk. wondered at the immediate withering ol
12-14, 19-26). —The story of two morn-
xi. the tree. Did they expect it to die, as a
ing journeys from Bethany to Jerusalem diseased tree, gradually ? Ver. 21 con- —
{vide Mk.) is here compressed into one. tains a thought similar to that in xvii.
Ver. 18. iireivaart, He felt hungry. The 20,q.v. —
TO TTJs orxjKYJs, the matter of the
fact seems to favour the hypothesis of a fig tree, as if it were a small affair, not
bivouac under the sky overnight. Why worth speaking about. The question of
should one be hungry leaving the hospitable the disciples did not draw from Jesus ex-
house of friends ? ('jide Mk.). This was planations as to the motive of the male-
no difficulty for the Fathers who regarded diction. The cursing of the fig tree has
the hunger as assumed (<rxiip.aTi5€Tai always been regarded as of symbolic im-
ircivav, Euthy.). —
Ver. 19. a-vKf\v p.(av port, the tree being in Christ's mind an
«ls in late Greek was often used for tis, emblem of the Jewish people, with a great
but the meaning here probably is that show of religion and no fruit of real
Jesus looking around saw a solitary fig godliness. This hypothesis is very
tree. i-rrX rr\i oSov, by the wayside, not credible.
necessarily above (Meyer). tjXOcv iir' Vv. 23-27. Interrogation as to authority
ovTTJv, came close to it, not climbed it (Mk. xi. 27-33, Lk. XX. 1-8), wherewith
(Fritzsche). il (itj —
<^\5XXa leaves only, : suitably opens the inevitable final conflict
no fruit. Jesus expected to find fruit. between Jesus and the religious leaders
Perhaps judging from Galilean experi- of the people. —Ver. 23. ^X9ovtos aviTov
ence, where by the lake-shore the fig i. coming on the second day to
T. I. :
time was ten months long (Joseph., Bell. the temple, the place of concourse, where
J., iii. 108. Vide Holtz., H. C), but He was sure to meet His foes, nothing
vide on Mk. xi. 13. otr fxijKCTi, etc. ac- — : loath to speak His mind to them.
cording to some writers this was a pre- SiSacTKovTi yet He came to teach, to do
:
diction based on the observation that the good, merely to fight.

not tv iroio —
tree was diseased, put in the form of a lôvorif by what sort of authority ? the
,
doom. So Bleek, and Furrer v/bo r^- "uestion ever asked by tt.e representa-
:
r8 — 28, EYArrEAlON 265
24. 'AiroKpiOcl; 8e ^ 6 'itjaous etire*' aoTois, " Epwri^cw ufids Kdyu

X^yo^ 4Va, oc iav ciTrirjT^ fxoi, Kdyw ufiiK epu ef iroia Eôuaia raura
^ ttoScv tJ^ i^ oiipavoO,
iroici. 25. TO paTTTicrfia 'l<i}d.vvou ; rj t^
" "
di'OpwTrui' ; OL 8€ SicXoyiJorro irap' ^ eauxois, XeyovTes, 'Ed>'
eiirwp.e*', e| oopaKOu, epei iQfiiv, Aiari ou»' ouk eiriaTeuaaTc auTu ;
26. edf Se eiTTUfJiec, ii dt'Opwirwc, 4)o3oup.e6a rbv o)(Xoi' •

irdrres
ydp ° £)(Ou<n Toi' '!w(i^'^^)^' <I»s Trpo4>i]TT|i'. * 27- Kai dTTOKpiOtrres n utif Ch
Ttj 'lT]o-oii cliro*', "Ouk otSafiec." 'E<})T) auTois Kal auT^s, " OuSc
eyw X^yw ufiiK ev* TTOta eôuo-ia raora ttoiu. 28. Ti 8c uîlv 8oKei ;
d^dpuiros et)(C TCKKa 8uo,* Kal ^ irpocrcXOwj' tw TrpcjTw etire, T^kj'oc,
' Some copies omit 8c. ^BCD have it.
* TO before Icoavvov in ^BCZ 33. ' BL have ev (W.H. in brackets).
* M« irpo<J>T]TT]v before exouori in ^BCLZ33 (so in modern editions).

* So in J^CDL al. 8vo rtKva in B (W.H. in margin).
Kai is found in BCD and other uncials but wanting in t^LZ.
' Tisch. omits and
W.H. relegate to the margin.
lives of established order and custom sacraments and orders depending on ordi-
at epoch-making initiators. So the nation. On the same
principle St. Paul
Judaists interrogated St. Paul as to his was no apostle, because his ciders came
right to be an apostle. ravTa, vague (cf. — to him " not from men nor by man,"
xi, 25) and comprehensive. They have Gal. i. I. — eoiv fiirp,cv, etc. The audible
inview all the offences of which Jesus and formal answer of the scribes was
had been guilty, throughout His ministry oiit otSafiev, in ver. 27. All that goes be-
— all well known to them whatever He — fore from €av to Trpo<|)i]TTjv is the reasoning
had done in the spirit of unconventional on which it was based,
unspoken either
freedom which He had exhibited since (irap* or iv cavTois, Mt. ) or spoken to
His arrival in Jerusalem. Kai tis the — : each other (wpos, Mk. xi. 31); not likely
second question is but an echo of the to have been overheard, guessed rather
first : the quality of the authority (iroCqi) from the puzzled expression on their
depends on its source. TavTTjv, this au- — faces. — the reference
oviK eiricTTtvo-aT* :
thority, which you arrogate, and which here may

be to John's witness to Jesus,
so many unhappily acknowledge. It was or it be general = why did ye not re-
may
a question as to the legitimacy of an un- ceive his message as a whole ? Ver. 26. —
deniable influence. That spiritual power iav 8i, etc. the mode of expression here
:
accredits itself was beyond the compre- is awkward. Meyer finds in the sentence
hension of these legalists. Ver. 24. — an aposiopesis = " if we say of men we —
Jesus replies by an embarrassing counter- fear the people ". What they mean is
question as to the ministry of the Baptist. we must not say of men, because we fear,
— X(5yov €va, hardly one question for : etc. {cf. Mk.). —
Ver. 27. ov8J lyw, etc. :
your many (Beng.) rather a question, or ; Jesus was not afraid to answer theii
thing, one and the same (cf. for «ts in question, but He felt it was not worth
this sense Gen. xli. 25, 26 i Cor. iii. 8, ; while giving an answer to opportunists.
xi. 5), an analogousquestion as we should Vv. 28-32. Parable of the two sons,
say one answer would do for theirs and
; in Mt. only, introduced by the familiar
for His. —
Ver. 25. to pdirTi.o'p.a t6 M., formula, ri Bk vp,Iv Sokci (xvii. 25, xviii.
the baptism as representing John's whole 12), and having aim to contrast
for its
ministry. —
1| ovp. f\ l^ av6., from heaven the conduct of the Pharisees towards the
or from men ? The antithesis is foreign Baptist with that of the publicans. And
to legitimist modes of thought, which as the publicans are simply used as a
would combine the two from heaven : foil to bring out more clearly the Pharisaic
but through men if not through men ; character, the main subject of remark, it
not from heaven. The most gigantic is highly probable that the son who
and baleful instance of this fetish in represents the Pharisee was mentioned
modern tunes is the notion of church first, and the son who represents the
— r —
266 KATA MATBAION XXI.
o Lk. xlii. oTTaye, cn^p.epo*' * ^pyaôu iv t« dfiTreXwt'i jaoo.* 29. 'O 8c AiroKptOeis
V. i7;it.4. cIttck,* Oo OcXb) ' ooTtpOK hi ' jieTap.£XT]0€is, diniXOc. 30. Koi
3
iii.
Theis.
10. TrpoatXOwi'
xflv-cfT
Tw ocuTcpu) eiTTiv uaauTus.
<» «c.<
o oc diroKpi6eis
^
ciTTt*',
•»
Evw,
p Ch. xxvii. , N '1 > ~\a ' , c- »
3. a Cor. Kupic Kai ouK dirtiXoc. 31. Tis Ik tCjv 800 cTvoirjae to 0AT]p.a tou
Heb. vli. irarpos ; Aeyooaik aoxw," O rrpwros. Acyei auroi? o Itjctous,
" AfiTjK \4y<j) i>}i.lv, oTt ol TcXuKai nal at -rropKai Trpodyooaic ujidii els
rf)*' PacriXeiaf too 6cou. 32. i\\B€ ydp Trpos up,ds 'iwdfnrjs* î*
q C/. a Pet. ' 68w 8iKaiOCTUia]5, Kal ook CTrtorcocraTe aurw, oi 8c reXwk'ai xal ai
TTjt iAij- TTopvai eiTioTcuo-av auTw •
ujjlcIs 8e i8(5KTes ou ' p,CTcp,eXi]dT)TC oorcpot'
TOU TTlOTCUOrai aUTU).
* fkov is wanting in ^CDLAZ. Tisch., Trg., omit, W.H. relegate to margin.

* B inverts the order of the two answers, so that verses
30 stand thus cyw, 29, :
Kvpic, Kai ovK a-irT)\6cv.TrpoacXOuv 8c t Scvrcpw ciircv waavTwc o 8f airoKpi9cis

ci-ncv. ov 6cXc« uoTcpov pcrapcXTjOci; a-n-T)\6e. Though supported only by .some
•
cursives and versions this reading of B commends itself as the true one, and it has
been adopted by W.H. and Weiss. Vide below Syr. Sin. is not on the side of B.
* i^BDL omit avro).
* Of course this should be 6 vo-Tcpos on B's reading of w. 29, 30. So in B.
* iMavvijs before irpos v. in J^^BCL 33. • ovBc in B. Some cursives and versions.
publican second the order in which ; less reminiscences of the " Capernaum
they stand in B, and adopted by W. and mission " (chap. viii. 9-13) to go upon.
H. The parable, therefore, should read irpoayovo-iVjgo before, anticipate (irpoXap.-
thus " A certain man had two sons.
: Pdvovo-iv, Euthy.), present tense they :
He said to one, Go work, etc. He re- are going before you now last first, first ;
plied, Yes, sir, and went not. lo the last. Chrysostom, in Hom. Ixvii., gives
other he said the same. He replied, I an interesting story of a courtesan of
will not, and afterwards went." Ver. 28. — his time in illustration of this. Ver. 32. —
ry ap.7rcXuvi constant need of work in
: iv 6B<f SiKaiocrvvijc not merely in the
:
a vineyard, and of superintendence of sense of being a good pious man with

workers.— Ver. 29. iyw laconic and em- : whose no
fault could be found
life
phatic as if eager to obey Kvpic, with — (Meyer; Fathers, Chrys., Euthy.,
the
all due politeness, and most filial recogni- Theophy.), but in the specific sense of
tion of paternal authority, the two following their own legal way. John
words = our " Yes, sir ". Ver. 30. oi — was a conservative in religion not less
6Aw, I will not, I am not inclined rude, ; than the Pharisees. He differed from
sulky, unmannerly, disobedient, and them only by being thoroughly sincere
making no pretence to filial loyalty. and earnest. They could not, therefore,
Ver. 31. To the question, Who did the excuse themselves for not being sympa-
will of the father ? the answer, when the thetic towards him on the ground of his
parable is arranged as above, must, of being an innovator, as they could with
course, be 6 ilaTcpos the na^-sayer, ; plausibility in the case of Jesus. The
not the jâ-sayer. It is a wonder any meaning thus is He cultivated legal
:
answer was given at all when the pur- piety like yourselves, yet, etc.îpeis 8i
port of the parable was so transparent. l86vTcs, when ye saw how the sinful took
ap,f|v X^yo) V. introducing here, as
: John's summons to repent ye did not
always, a very important assertion. The even late in the day follow their ex-
statement following would give deadly ample and change your attitude. They
offence to the Pharisees. rcXivai, irop- — were too proud to take an example from
vai, the publicans and the harlots, the publicans and harlots. roB irurTcvcrai, —
two socially lowest classes. Jesus speaks inf.of result with tow.
here from definite knowledge, not only Vv. 33-46. Parable of the rebellious
of what had happened in connection vine-dressers (Mk. xii. 1-12, Lk. xx. 9-19).
with the Baptist ministry, but of facts —Ver. 33. qXXtjv ir. d., hear another
connected with His own. He has doubt- parable ; spoken at the same time, and
— — : ;
33. "'AXXtjv irapapoXV aKouaarc. afOpwiros Tis *

V oiKoSca-
r Mk. xii. i.
TTorrjs, ocrns e<|)UT€ocr€k' d.fnrcXwj'a, Kai '<|)paYfAo>' auT« Tr«pi^6r]KC,
Lk. xiv.
" irCpyov, icai elôoTO 23. Eph
Kai '
wpu^cc ei' aoTw '\'r]t'6>', ical wKoS^jiTjae ii. 14.
6 Kaipos rtav a Ch. XXV.

auToi' yewpyois, itai dircSi^p.'qcrei'. 34. ore 8c t^yyio'e*'
18. Mk.
xii.
Kap-rrdii', direorciXe tous SouXous aorou Trpos tous yewpyous, XaPeik I.
t Kev. liv.
ytwpyol tous SouXous 2u;
Tous KapTTOus auTOu •
35. Kai XaPoKTcs 01 19,
xix. 15.
auToC, oi* ft.ki' cScipoc, ov §€ d-niKXiivay, w 8e ^ cXiOoPoXtjaaK. u Mk.

Lk.
xii. I.
.\iii. 4
36. irdXik' d-n-eareiXef aXXous SouXous irXeioj'as twk Trpcirui' • Kai xiv. 28.
V Ch. xxiii.
€TroiT](Tat' aoTois wcrauTws- 37- ucrrepoK 8c dWoreiXc irpos aoToiis 37. Lk.
xni. 34.
To»' ulov auToC, Xe'ywv, " 'Errpain^CTorrai TOi' uiok fiou. 38. Ol Sc Acts vii.
yecjpyoi i8on"es Toc uloc eiTTOi/ iv eauTOis, OijT<5s eoric 6 KXi]povop,os w l,k. xviii.
a, 4. Hel)
8euT€, diroKTEifcupef aoTo*', Kai KordcrxwfAeK ' TT]t' KX'rjpoi'Ofiiai' auTOu xii. g.
* Tts wanting in many uncials,

' fItStTo in ^BCL. e{«8oTo is a grammatical correction.
3 irxwpev in ^BDLZ ^^ (Tisch., W.H.).
of kindred import. The abrupt introduc- whole, apparently implying a money rent.
tion betrays emotion. Jesus is aware The mode of tenure probably not thought
that He has given mortal offence, and of by this evangelist. avTov should prob- —
here shows His knowledge by fore- ably be referred to the owner, not to the
shadowing His own doom. The former vineyard = " his fruits," as in A. V.
parable has exposed the insincerity of Ver. 35. XoP<JvT€9 ol y., etc. The
the leaders of Israel, this exposes their husbandmen treat the messengers in the
open revolt against even divine authority. most barbarous and truculent manner
— dp.7rcXcl>va it is another vineyard par-
:
beating, killing, stoning to death highly ;
able. They were both probably extem- improbable in the natural sphere, but
porised, the one suggesting the other, another instance in which parables have
the picture of wo«doing calling up the to violate natural probability in order to
companion picture of wiidoing. <j>pay|i,ov — describe truly men's conduct in the
a. iTtpU9i]Kt, etc. detailed description
: spiritual sphere. On JSeipav Kypke re-
of the pains taken by the landlord in the remarks the verb Scpeiv for verberare is
:
construction of the vineyard, based on so rare in profane writers that some have
Isaiah's song of the vineyard (chap. v. 2), thought that for IScwpav should be read
all with a view to fruitfulness, and to SSîpav, from Satpw. Ver. 36. irXeiova? —
fruit of the best kind for the owner, at ; T. IT., more than the first. Some take
least, is very much in earnest a hedge : irX. as referring to quality rather than
to protect against wild beasts, a press number better than the former (Bengel,
:
and vat that the grapes may be squeezed Goebel, etc.), which is a legitimate but
and the juice preserved, a tower that the not likely rendering. The intention is
ripe fruit may not be stolen. e|c8cTo, — to emphasise the number of persons sent
let it out on hire on what terms ; whether — (prophets). —
ucravTus: no difference in
for a rent in money or on the metayer the treatment savage mood chronic. -—
;
system, produce divided between owner Ver. 37. voTTtpov, not afterwards merely,
—
and workers does not here appear. The but finally, the last step was now to be
latter seems to be implied in the parallels taken, the mission of the son and heir ;
(Mk. xii. 2, airh tu>v Kapiruv, Lk. xx. 10, excuses conceivable hitherto doubt as to :
airo Tov Kap-irov). — dTr€STi|XTio-€v, went credentials, a provoking manner in those

abroad, to leave them freedom, and also sent, etc. not yet conclusively proved
;
to give them time for the newly planted ; that deliberate defiance is intended.
vines would not bear fruit for two or The patient master will make that cleai
three years. No unreasonableness in before taking further steps. IvrpairTi- —
this landlord. Ver. 34. —
Kaipb; not : aovrai (pass, for mid.), they will show
merely the season of the year, but the respect to. It is assumed that they will
time at which the new vines might be have no difficulty in knowing him.^ Ver. —
expected to bear. tov? Rapirov« the : 38. l8(ivT€« neither have they
:
they ;
— : — —6
39. Kai Xa^dkTcs aoTOk' ^ê'PaXo*' l^w tou djiireXwk'os Kal iiriturtivav.
40. OTttK ouf «X0t) 6 Kupio9 TOU dfxireXwkos, xi iroiTâci tois ytwpYOis
41. AeyouCTic aoTw, " KaKoos tcaKws diroXâci aoToos
•
t Ch. xxvi. cKcikois ;
viv. 49.
I.k
27.
xxiv.
John
Kal
,„, Toi' dfnrcXtiii'a
^,„
^KSoacrai
auTw Toos KapTTOus €K TOIS Koipois
* dXXois yeutpyols,
«,_..
ttOTWK.
oirit'ts
42.
,
diroSwaouaii'
Acyci aUTOlS
»~i
V Mk viii. 'irjaoos, " OuSc'ttotc dk^ycwTC^K rais *
Ypa4>ais, *
AiOok ov ' diT€?>OKi-
Ic. \x. 22. [t-CKTav 01 oiKooofxouvTCS, ooTos eycfTjOTi CIS Ke9aXT]»' y'^î'iS ' wapa
Heb. lii
17 al. Kupiou ^Y^^^'''^ auTT], Kai cori 6aup,aaT}) iy d<)>9aXfJL0is i^fiuf;
' CK8««rcTai in all uncials nearly, f KSoaaxai in minusc. only.
recognise at once the son and heir, and from Ps. cxviii. 22, 23 (Sept.). This quota-
resolve forthwith on desperate courses, tion contains, in germ, another parable,
which are at once carried out. They in which the ejected and murdered heir
eject the son, kill him, and seize the inof the former parable becomes the re-
heritance. The action of the parable is jected stone of the builders of the theo-
confined to a single season, the mes- cratic edifice only, however, to become
;
sengers following close on each other. eventually the accepted honoured stone
But Jesus obviously has in His eye the of God. It is an apposite citation,
whole history of Israel, from the settle- because probably regarded as Messianic
ment in Canaan till His own time, and by those in whose hearing it was made (it
sees in it God's care about fruit (a holy was so regarded by the Rabbis Schott- —
nation), the mission of the successive gen, ad loc), and because it intimated
prophets to insist that fruit be forth- to them that by killing Jesus they would
coming, and the persistent neglect and not be done with Him. Ver. 43. 810 —
disloyalty of the people. Neglect, for there TovTo, introducing the application of the
was no fruit to give to the messengers, oracle, and implying that tiie persons
though that does not come out in the addressed are the builders = therefore.
parable. The picture is a very sombre T| Pa7iXc£a T. 6. the doom is forfeiture
:
one, but it is broadly true. Israel, on of privilege, the kingdom taken from
the whole, had not only not done God's them and given to others. ^6vci, to a —
will, but had badly treated those who nation previously, as Paul calls it, a
;
urged her to do it. She killed her no nation (ovik cBkci, Rom. x. 19), the
prophets (Mt. xxiii. 37). reference being, plainly, to the heathen
Vv. 40-46. Application. Srav ovv — world.— irotovvTi T. k. a.: cf. iii. 8, 10;
t^Bji 6 te., etc. what would you expect
: vii. 17, bringing forth the fruits of it (the
the owner to do after such ongoings kingdom). The hope that the new
have been reported to him ? Observe nation will bring forth the fruit is the
the subjunctive after Sxav compared with ground of the transference. God elects
the indicative TJYY^crev after Stc, ver. 34. with a view to usefulness a useless ;
0T€ points to a definite time past, Srav elect people has no prescriptive rights.
is indefinite (vide Hermann, Viger, p. Ver. 44. This verse, bracketed by W. H.,
437). —
Ver. 41. Kiyowi, they say who ? : found in the same connection in Lk.
the men incriminated, though they could (xx. 18), looks rather like an interpola-
not but see through the thin veil of the tion, yet it suits the situation, serving as
allegory. In Mk. and Lk. the words a solemn warning to men meditating
appear to be put into Christ's mouth. evil intentions against the Speaker. —
KaKoti; KaKws a-iroX^crci a solemn fact : irco-wv he who falls on the stone, as if
:
classically expressed (" en Graeci ser- stumbling against it (Is. viii. 14).
monis peritiam in Matthaeo " -Raphel, — «ruv6Xa<r6Ticr£Tai, shall be broken in
Annot.) = He
badly destroy bad
will pieces, like an earthen vessel falling on a
—
men. olrives, such as; he will give out rock. This compound is found only in
the vineyard to husbandmen of a different late Greek authors. i^' ov 8' iv irtjrjj,
—
stamp. T. K. Iv Tois Kaipoic avTwv on whom fall, in judgment.
it shall The
the fruits in their (the fruits') seasons, distinction between men who believe
is
regularly year by year. Ver. 42. — not in the Christ through misunderstand
ov8e'iroT« ov€Yv<«»T€, etc. : another of ing and those who reject Him through
Christ's impromptu felicitous quotations ;
an evil heart of unbelief. Both sulfer in
—
43. Aid TOUTO X^Y" "M'^*''

^^'^ dp6i^cr€Tai d«^* ujaw*' t) âaiXeia too
eeoO, Ktti SoOi^CTCTai eflKCi iroiooio-i toOs Kapirous aurfis. 44. Kai 6
ireauc eirl to»' Xifloc toGtok " aui'SXao-GiâcTat • e<|>' ov 8' di* irôT], , Lk. x^. is
*XiKuiâ6i aoTov " ^ 45. Kal dKOoaarrcs 01 dpxicpeis Kal oiaLlcxz. la
âpiaaioi rds irapaPoXds auToo cyi'uo'ai' ori irepl outuk X^yei •
46. ical iT]Tou>T€s aoTOK Kpa-riio-ai, ^<{>oî]Oi]aaK xoi^s oxXous,

cireiSij ^ is ^ !rpo4>iiTTif aoToi' clxoK.
' This whole ver.

(44) is omitted in D, 33, old Latin versions, Orig., etc. Tisch.
omits and W.H. bracket. Weiss regards it as genuine, and thinks that if it had come
in from Lk. it would have stood after ver. 42.
» wn in t^BDL 33. * €i« in fc^BL (Tisch., W.H.).
consequence, but not in the same way, this parable and that of the Supper, in
or to the same extent. The one is Lk. xiv. 16-24, is obvious. Assuming
broken, hurt in limb the other crushed
;
that Jesus uttered a parable of this type,
to powder, which the winds blow away. the question arises which of the two:
— XiKiiTJo-ei, from AiKfios, a winnowing forms given by and Lk. comes

Mt.
fork, to winnow, to scatter to the winds, nearer to the original ? The general
implying reduction to dust capable of verdict is in favour of Luke's. As to the
being so scattered = grinding to powder question of the authenticity of Mt.'s
{conteret, Vulg.). For the distinction parable, the mere fact that the two
taken in this verse, cf. chaps, xi. 6 xii. ; parables have a common theme and
31, 32. —
Ver. 45. The priests and many features similar is no proof that
Pharisees of course perceived the drift of both could not proceed from Jesus. Why
these parabolic speeches about the two should not the later parable be the same
sons, the vine-dressers, and the rejected theme handled by the same Artist with
stone, and (ver. 46) would have appre- variations so as to make it serve a
hended Him on the spot (Lk. xx. 19) different while connected purpose, the
had they not feared the people. iirti, earlier being a parable of Grace, the
since, introducing the reason of the fear, later a parable of Judgment upon grace
same as in ver. 26. — ets 'irpo<})t]TT)v = ws despised or abused ? If the didactic
IT., ver. 26, and reference
in xiv. 5, also in aim of the two parables was as just in-
to John. On this use of «ls vide Winer, dicated, the method of variation was
32, 4, b. preferable to the use of two parables
§
Chapter XXIL Parable of the totally unconnected. " What is common
Wedding Feast and Encounters gives emphasis to what is peculiar, and
WITH Opponents. Vv. 1-14. The — bids us mark what it is that is judged "
royal wedditig.— This parable is peculiar {The Parabolic Teaching of Christ, p.
to Mt., and while in some respects very 463). The main objections to the
suitable to the situation, may not un- authenticity of the parable are its
reasonably be suspected to owe its place allegorical character, and its too distinct
here to the evangelist's habit of grouping anticipation of history. The former ob-
kindred matter. The second part of the jection rests on the assumption that
parable referring to the man without a Jesus uttered no parables of the allegorical
wedding robe has no connection with the type. On this, vide remarks on the
present situation, or with the Pharisees parable of the Sower, chap. xiii.
who are supposed to be addressed. An- Ver. I. <v irapaPoXais, the plural does
other question has been much discussed, not imply more than one parable, but
viz., whether this parable was spoken by merely indicates the style of address =
Jesus at all on any occasion, the idea of parabolically. Ver. — 2. y<^K'°^^> ^
many critics being that it is a parable of wedding feast plural,; because the
Christ's reconstructed by the evangelist festivities lasted for days, seven in
or some other person, so as to make it Judges xiv. 17. The suggestion that the
cover the sin and fate of the Jews, the feast is connected with the handing over
calling of the Gentiles, and the Divine of the kingdom to the son f" quern pater
demand tor righteousness in all recipients successorem declarare volebat," Kuinoel)
ot His grace. The resemblance between is not to be despised. The marri.nf^'c
— — ;
270 KATA MA'IUAION XXII.
t here lev- XXII. I. KAI d7roKpi6cis 6 'Itj(7oCs TrdXiK eiTTCk atjToTs t*" ita.pa-
XXV. 10. poXais/ \tyu»Vf 2. " Qp,oiw9T] iq âaiXcia TWf oupafwf dÔpuirw
xiv. paaiXci, ooTis CTTOiTjac 'Yafioos tw ui« auroG Kal dTrt'oreiXt
b
8 (in
all plural).
t>»<if Ch.
y^,.
Tous oou\ous auTou '-k\/
KaAcaai
»'\'/ •
tous KeK\T)|ji<Koos cis toos YdM-ous, kqi

3.
Cor. 1.27. ootc TideXoK AOciK. 4. ndXiK d-TTÔTeiXct' dXXous SouXous, X^yw*',
iiv. 13. '
EiiroTe Tols kckXtiî^kois, *|8ou, to * api<rr6v p.ov T^Toifiaaa,^ ot * Taupoi
13. Heb' fAOu Kai rd * aixiOTcL ridufiiva, icai irdrra Iroifia •

SeoTc cts tou?
e here 'only ydfAOus. 5* ®^ ^' dfitXiiaarrcs dTrfjXOoK, 6 p.ck' ^ €is tok iSiok
(Joseph, dyp<JK, 6 8c ' CIS* TTjk ^p.iropiaK auToC 6. 01 8c Xoiirol KpariâaKTCS

Ant., viii.
2, 4. C/. ffir.i/Tot in Lk. XV. 33, 37, 30).
' avTois after irapaôXais in ^BDL (modern editors).

* 7]ToifiaKa in ^BCDLI and adopted by modern editors.
* OCT ficv, OS 8c in ^BCLI, several cursives.
* €iri in ^BCD, 13, 33, 6g, etc.
and recognition of the son as heir to the and Heir ? —Ver. 4. aXXovs SovXovs
throne might be combined, which would refers to the apostles whose ministry
give to the occasion a political signifi- gave to the same generation a second
cance, and make appearance at the chance. ctiraTc— the second set of
:
marriage a test of loyalty. Eastern messengers are instructed what to say

monarchs had often many sons by they are expected not merely to invite to
different wives, and heirship to the but to commend the feast, to provoke
throne did not go by primogeniture, but desire. — ISov, to arrest attention.
by the pleasure of the sovereign, deter- apioT^r p.ov,midday meal, as
the
mined in many cases by affection for a distinct from 8«i-irvov, which came later
favourite wife, as in the case of Solomon in the day {vide Lk. xiv. 12, where both
—
(Koetsveld, de Gelijk.) Ver. 3. xaXô-ai are named = early dinner and supper).
Totis icckXtiii^vovs, to invite the already With the apio-Tov the festivities begin.
invited. This second invitation seems iQToi|j.aKa, perfect, I have in readiness.
to accord with Eastern custom (Esther ravpoi, aiTioTTa, bulls, or oxen, and fed
vi. 14). The first invitation was given beasts speak to a feast on a vast scale.
:
to the people of Israel by the prophets — Tc6vp.eva, slain, and therefore must be
in the Messianic pictures of a good time eaten without delay. The word is often
coming. This aspect of the prophetic used in connection with the slaying of
ministry was welcomed. Israel never sacrificial victims, and the idea of
responded to the prophetic demand for sacrifice may be in view here (Koetsveld).
righteousness, as shown in the parable of — Trdvra, etc. all things
: ready, come to
the vine-dressers, but they were pleased to the feast. This message put into the
hear of God's gracious visitation in the mouths of the second set of servants
latter days, to be invited to a feast in the happily describes the ministry of the
indefinite fixture time. they would How apostles compared with that of our Lord,
act when the feast was due remained to as more urgent or aggressive, and pro-
be seen. tovs SovXovs, the servants, are claiming a more developed gospel.
John the Baptist and Jesus Himself, " They talked as it were of oxen and
whose joint message to their generation fed beasts and the other accompaniments
was: the Kingdom of Heaven is at hand, of a feast, with an eloquence less
feast time at length arrived. ovtc Ti6eXov — dignified, but more fitted to impress the
IX6civ. Israel in all her generations had million with a sense of the riches of
been willing in a general way, quite in- Divine grace" {The Parabolic Teaching
tending to come and the generation of
; of Christ).
John and Jesus were also willing in a Vv. 5-7. 01 8^ a|A€Xi]o-avT«s dir»iX6ov.
general way, if it had only been the The Vulgate resolves the participle and
right son who was going to be married. translates: " neglexerunt et abierunt," so
How could they be expected to accept also the A.V. and R.V. justly, for the ;
the obscure Nazarenc for Bridegroom participle points out the state of mind
— — :
EYAITEAION 271
roos SouXoos OUTOU ' SBpiaav xal a,MtKre\.vav. 7. 'AKOuaas Sc 6tLk. xi. 45;
paaiXeus oipyiaQt], Kat iTi£(A\|/as rot * aTpaTeujxaTa * auToO dirwXeae Actsxiv.5.
Tous <j)o^'£ls €KCi>'ous, Kai TT)c iroXik aoToJi' cceTrpTjcre. 8. Tore Xeyei 11. Acis
Tois oou\oi9 auTou, O [Kev yaiJLOS eToi|Jios eorn', 01 be K€tc\T]|xet'ot ouk 37. Rev.
rjaai' a|ioi. 9. -rropcuecrde ouc eiri ras '

8i€|68oos tuv ohCtv, koL i^', ig'.
•
oaous
.A«cupT]T€,
a*'
\/
KaAeaare
>
eis
X
too?
'
^°'
i.#-x3>\A/
'^°-*- «5£AwocT€S
b here only
in N. T.
co'-\''^
01 oou\oi eK€i>'oi CIS
>xccv
Tas ooous
y'^^K'^"^-
/
aui'r|Y<iYO»'
'
irarras ocrous
<• 4*
copoc,
i here only
;„ n. t.
Tro^'7]pous ^ T6 ical dyaOous • Kal 6irXr|<r0r] 6 ydp,os * di'aitcip.cVwk'. cxTx. 136)!

j This part.
Is lare in Mt. ; here, Ch. xxvii. 48, xxviii. i». Often in Acts and Heb.
' For aKovaa« 8c o Pacr. t^BL have o 8f âaiXcvs-

' D has TO crTpaT«v|Att (Trg. in margin).
» ovs in t^D (W H ).
* KvixîMv in fc^BL (Tisch., W.H,).
which gave rise to the conduct specified. Jerusalem ; no

against argument
They treated the pressing invitations authenticity, 2 be a word ofif xxiv.
and glowing descriptions of the servants Jesus. Note the destruction of
that
with indifference. —6s (lev, os Si : this Jerusalem is represented as taking place
one to his own avrov—proprius
(iSiok for before the calling of those without = the
for sttus) field, that one to his trading Gentiles. This is not according to the
(c|i.-iropiav here only in N. T. Cf. Lk. at historic fact. This makes for authenticity,
this point). —Ver. 6. Xoiiroi, the rest, as as a later allegorist would have been
if 01 d|xeXif<ravTc« were only a part, the likely to observe the historical order
greater part, of the invited, while the {vide Schanz).
expression by itself naturally covers the Vv. 8-10. t<Jt«: after the second set of
whole. Weiss finds in Xoiiroi a trace of servants, as many as ourvived, had re-
patching the parable originally referred
: turned and reported their ill-success.
to the people of Israel as a whole, but Xc'yci, he says to them. (Toip,o«, ready, —
Mt. introduced a reference to the San- —
and more. Ver. 9. sttI ras 8is|dSovs
hedrists and here has them specially is variously interpreted at the crossing- :
in view as the Xoiirol. Koetsveld places of the country roads (Fritzsche,

remarks on the improbability of the De Wette, Meyer, Goebel) or at the ;
story at this point men at a distance: places in the city whence the great roads
rulers of provinces —
could not be invited leading into the country start (Kypke,
in the morning with the expectation of Loesner, Kuinoel, Trench, Weiss). "Ac-
their being present at the palace by mid- cording as we emphasisr one nr other
day. So far this makes for the hypothesis prep, in the compound word, either: the
of remodelling by a second hand. But places whence the roads run out, or
even in Christ's acknowledged parables Oriental roads passing into the city
improbcibilitics are sometimes introduced through gates " (Holtz, H. C). The
to meet the requirements of the case ;
second view is the more likely were it
e.z., in Lk.'s version of the parable all only because, the time pressing, the
refuse. —
Kparrjo-avTiS vp. Kai . . . place w here new guests are to be found
air^KT€ivav acts of open rebellion in-
: must be near at hand. In the open
evitably leading to war. This feature, spaces of the city, strangers from the
according to Weiss, lies outside the country as well as the lower population
picture. Not so, if the marriage feast of the town could be met with the ;
was to be the occasion for recognising foreign element = Gentiles, mainly in

the son as heir. Then refusal to come —
view. Ver. 10. irovrjpovs rt Kal dyaOov;
meant withholding homage, rebellion in not in the mood to make distinctions.
the bud, and acts of violence were but tt connects irov. and dyad, together as
the next step. —
Ver. 7. to, <rTpaTe-u|xaTa : one company = all they found, of all
the plural appears surprising, but the sorts, bad or good, the market-place
meaning seems to be, not separate —
swept clean. «irXTja6T|, was filled satis- ;
armies sent one after another, but forces. factory after the trouble in getting guests
— ciTruXeat, cvc-trp-qafv the allegory here : at all. —
vD(A(J)uv, the marriasre dining-
evidently refers to the destruction of hall in ix. 15 the brideshambcr.
;
— — —
272 KATA MATOAIC'N XXII.
k Lk zziii. II. cicrcXdui^ Sc 6 âviXeus ^ 6c(&(7aa6a(. to()<; '

dt'aKciix^fous clScf
'
jj. _
iKtl avOpojTrof oi'k ^'SeSup.^kOk e^Sufia yd}t.ou •
12. Koi. X^yct aoTw,
Eraipc, TvaJs €i<rf]X0€S tj^Se p.T] iy^tov e>'8up.a yd^xou ; 'O 8c '
44>ifAU0T].
I Ter. 54. 13. t(5t« ciTTCi' 6 âaiXciis ^ toIs SiaKiJôis, AtiaakTcs aJrou
iv. 39. Lk. TTOoas Kai )(cipas, aparc auroy Kai ^KpdXerc "^
ci$ rd <tk6to% r6
lim.v.18. ^^wTcpoi' * iKil eorai 6 KXauOfjios xal 6 ^puyfi^S twk ^SiikTUk.
14. TToXXol ydp ciCTi kXtjtoi, dXiyot 8c ckXcktoi."
' «iir«r after â<riXfvf in ^BL, cursives (33, etc.).

' For aparc a. icoi *k^. ^BL have simply CKâXrrc avrov (Tisch., W.H.).
Vv. 11-14. The man without a wedding this time, not ov, as in ver. 11, implying
—
garment. Though this feature has no blame. Euthymius includes the ques-
connection with the polemic against the tion as to how the man got in among the
Sanhedrists, it does not follow, as even matters not to be inquired into, 8ia t^v
Weiss (Matthaus-Evang.) admits, that avTovofiCav (freedom) ttjs TrapaôXTJs.
it was not an authentic part of a parable o hi €4>i.p.w6T], he was dumb, not so much
spoken by Jesus. It would form a suit- from a sense of guilt as from confusion
able pendant to any parable of grace, as in presence of the great king finding
showing that, while the door of the king- fault, and from fear of punishment.
dom is open to all, personal holiness Ver. 13. Tois 8iaK<Jvois, the servants
cannot be dispensed with. Ver. 11. 0ca- — waiting on the guests, cf. Lk. xxii, 27,
o-ao-Oai we are not to suppose that the
: —
John ii. 5. 8T)<ravTes, cKPaXerc dispro- :
king came in to look out for offenders, portionate fuss, we are apt to think,
but rather to show his countenance to his about the rude act of an unmannerly
guests and make them welcome. avdpw- — clown. Enough surely simply to turn
irov, etc. while he was going round
: him out, instead of binding him hand
among the guests smiling welcome and and foot as a criminal preparatory to
speaking here and there a gracious word, some fearful doom. But matters of eti-
his eye lighted on a man without a quette are seriously viewed at courts,
wedding robe. Only one ? More might especially in the East, and the king's
have been expected in such a company, temper is already ruffled by previous
but one suffices io illustrate the principle. insults, which make him jealous for his
— ovK IvSeS.: we have here an example of honour. And
the anger of the king
occasional departure from the rule that serves the didactic aim of the parable,
participles in the N. T. take jitf as the which is to enforce the lesson sin not :
negativein all relations. —Ver. 12. craipc, because grace abounds. After all the
as in XX. 13. —
irus cIo't)\6€s iSc the : doom of the offender is simply to be
question might mean. By what way did turned out of the festive chamber into the
you come in ? the logic of the question darkness of night outside. ckci co-rai,
being, had you entered by the door you etc. :stock-phrase descriptive of the
would have received a wedding robe like misery of one cast out into the darkness,
the rest, therefore you must have come possibly no part of the parable. On
over a wall or through a window, or this expression Furrer remarks " Kow :
somehow slipped in unobserved (Koets- weird and frightful, for the wanderer
veld). This assumes that the guests who has lost his way, the night, when
were supplied with robes by the king's clouds cover the heavens, and through
servants, which in the circumstances is the deep darkness the howling and teeth-
intrinsically probable. All had to come grinding of hungry wolves strike the ear
in a hurry as they were, and some would of the lonely one Truly no figure could
!
have no suitable raiment, even had there more impressively describe the anguish of
been time to put it on. What the custom the God-forsaken " {Wandernngen, p.
was is not very clear. The parable 181). —
Ver. 14. iroXXoi ydp: if, as y^^P
leaves this point in the background, and might suggest, the concluding aphorism
simply indicates that a suitable robe was referred exclusively to the fate of the
necessary, however obtained. The king's unrobed guest, we should be obliged to
question probably means, how dared you conclude that the story did not supply a
come hither without, etc. ? jitj «X"'' H'^l • good illustration of its truth, only one
—— — — :
II — 16. EYAriEAION 273
15' T6t€ TTOpeuOeVrcs 01 4>apiCTaioi auixôuXioc eXajBot' oirws auxot' m here only
5, , , \ , / \ , >\\ , - N 1^ ^ ^'^
^'^<
Trayioeuawo'H' ^v Aoyu. 10. kui aTTOOTeWoutriK auru tous [jiaDTjTas vuif below.
- - \ / V 55 » > ^ Q\ ' ' '
a > ' (with TTFpi
p.e\£i croi TTcpi ouoei'o?, ou yap p\eiTCis et"» irpoawTrok a^'opuTruf. th-os).
o 2 Cor. X. 7
(ri KaTii updcrujnôi').
' Xeyovras in i^BL in agreement with )Jia0T)Tas. The reading Xcyovrcs has CDA2
al. in its favour, but modern editors prefer the other.
out of many guests called being rejected. associated with Sadducees in Mk. viii.
Hut the gnome really expresses the 15 ;why so called is a matter of con-
didactic drift of the whole parable. From jecture, and the guesses are many
first to last many were called, but com- soldiers of Herod (Jerome) courtiers of ;
paratively few took part in the feast, Herod (Fritzsche, following Syr. ver.);
either from lack of will to be there or Jews belonging to the northern tetrar-
from coming thither irreverently. chies governed by members of the Herod
Vv. 15-22. The tribute question family (Lutteroth) favourers of the ;
(Mk. xii. 13-17, Lk. xx. 20-26). In this — l-Joman dominion (Orig., De W. etc.); ,
astute scheme the Sanhedrists, according sympathisers with the desire for a national
to Mk., were the prime movers, using kingdom so far gratified or stimulated
other parties as their agents. Here the by the rule of the Herod family. The
Pharisees act on their own motion. last the most probable, and adopted by
Ver. 15. TJT€, then, with reference to many Wetstein, Meyer, Weiss, Keil,
:
xxi. 46, when thii banhedrists were at a Schanz, etc. The best clue to the
loss how to get lesus into their power. spirit of the party is their association
<ru|ipovXiov €\a(3ov may refer either to with the Pharisees here. It presumably
process: consulting together; or to means sympathy with the Pharisees in

result : formed a plan. — oircos, either the matter at issue; i.e., nationalism
how {quomodo, Beza, wie, H. C), which, versus willing submission to a foreign
however, would more naturally take the yoke; only not religious or theocratic, as
future indicative (Fritzsche), or, better, in case of Pharisees, but secuUir, as
in order that. —
irayiSeucrioo-iv, they might suited men of Sadducaic proclivities.
ensnare, an Alexandrine word, not in The object aimed at implies such sym-
classics, here and in Sept. {vide Eccl. pathy. To succeed the snare must be
ix. 12). kv Xdyoj, by a word, either the hidden. Had the two parties been on
question they were to ask (81' epuriô-cb);, opposite sides Jesus would have been
Euthy.), or the answer they hoped He put on His guard. The name of this
would give (Meyer). For the idea, cf. party probably originated in a kind of
Is. xxix. 21. —
Ver. 16. airocrTeXXovonv, hero-worship for Herod the Great. Vide
as in Mk. xii. 13 there intelligible, here
; —
on xvi. I. X^yovras, etc., the snare set
one wonders why the sent of Mk. should with much astuteness, and well baited
be senders of others instead of acting with flattery, the bait coming first.
themselves. The explanation may be SiSdoTKaXc, teacher, an appropriate ad-
that the leading plotters felt themselves dress from scholars in search of know-
to be discredited with Jesus by their ledge, or desiring the solution of a knotty
notorious attitude, and, therefore, used question. —
oiSaêv, we know, everybody
others more likely to succeed. More knows. Even Pharisees understood so
than fault-finding is now intended even — far the character of Jesus, as here
to draw Jesus into a compromising appears for tlieir disciples say what
;
utterance. tovs p.a9t)Tas a., disciples, they have been instructed to say. There-
apparently meant to be emphasised i.e., ; fore their infamous theory of a league
scholars, not masters young men, pre- ;
with Beelzebub (xii. 24) was a sin against
sumably not incapable of appreciating light i.e.,
; against the Holy Ghost.
Jesus, in whose case a friendly feeling Pharisaic scholars might even feel a
towards Him was not incredible, as in sentimental, half-sincere admiration for
the case of older members of the the character described, nature not yet
party. —
uletoi t. 'HptpSiavuv, with dead in them asin their teachers. The
Herodimis, named here only in Mat. points in the character specified are
vS
— — —
274 KATA MAT0AION XXII.
P here onljr 1 7 ouK ^liif* Ti CToi SoKCi e|c(m Soucai KTjfaoK Kaiaapi,
inN. T.
q here. f^
.
00;
ciTTt
»..
'
1 8. ffous 8«
-*Tr^c
^c^^' lr](T0U9
;
iTOKif]piaf
' >
auTa>»' eiiTC, " Ti' fit
Rom. i. 13; TretpdêTt, oTroKpiTOi ; 19. eTnOeijaTc to " iÔfxiaâ tou kt^^'O'ou.
viii 39 "i'-,-^
Heb. X. I. Oi oc iTpocn]ccYKa»' auTU) OT^k'dpiok.
, iocy
20. Kai Xeyct aoxois, Tikos
fj.01
*\/ t ' <> II '
r Mk. xii. >6. , „ , , , v « r > '

x ' " . / > - 1 n .x ' •'
l.k. 1X.14. T) '€iK(i)f auTT] Kai r) eiriypocpri ; 2 1 Aeyooo-ii' aoTw/ Kaicrapos. .
Mk. IV. 26.

Lk. xxiii.
>x/
ToTC Xcyfi
>~ii>>>/c
ttUTOis,
'Ni.^'
!.»'
AiTOOOTe ouy Ta Kaicrapos Kaiaapi •
»«
Kai xa too
i p»rall.and 6«oo Tui ©«w." 22. Kai dKooaarrcs cdau'p,aaaK Kai 6.îvT€% auToi-
Kok.]. xiii. , «. A
7 in same aTTTjAWoi'.
senie.
'
tiirov in LZ 33 : adopted by Tisch. and W.H., though tiiri is found in i»^RC.
* DLZ add o li)<rovt fitter avrois and W.H. put it in margin.
• {i^B omit ovT« ; found in DLZA, etc.
(i) sincerity— aXrjeTis ; (2) fidelity, as a coin, silver, in which metal tribute was
religious teacher — Kai t. A r. 6. iv a.\r\Qt\.<f. paid (Pliny, N. H., 33, 3, 15 ; Marquardt,
8i8a<rK(is (3) fearlessness — ov fteXci, Rom. Alt., 3, 2, 147).— Ver. 20. t| cIkwi' :
etc. ; (4)
;
no respecter of persons oii — the coin produced bore an ima^ê perhaps ;
pXîr€is, etc. = will speak the truth to not necessarily, though Roman, as the
all and about all impartially. The Roman rulers were very considerate of
compliment, besides being treacherous, Jewish prejudices in this as in other
was insulting, implying that Jesus was a matters (Holtzmann, H. C), but at
reckless simpleton who would give Him- passover time there would be jilenty of
self away, and a vain man who could be coins bearing Caesar's image and. in-
flattered. But, in reality, they sinned in scription to be had even in the pockets
ignorance. Such men could not under- of would-be zealots. Ver. 21. airoSoxe, —
stand the character of Jesus thoroughly: the ordinary word for paying dues
e.g., His humility, His wisdom, and His (Meyer), yet there is point in Chrysos-
superiority to partisan points of view. tom's remark ovi ydp i(m tovto SoCvai,
:
Ver. 17. tlirbv ovv, etc.: the snare, a aX\' aTToSoOvai Kai tovto Kai aTro ttjs
•
question as to the lawfulness in a clKdvos, Kai diro ttjs ^Triypa<|)fjs SeiKWTai

religious point of view (t^toTi—/iii e%t, (H. Ixx.). The image and inscription
Grotius) of paying tribute to Caesar. showed that giving (ver. 17) tribute to
The question implies a possible antago- Caesar was only giving back to him
nism between such payment and duty to his own. This was an unanswerable
God as theocratic Head of the nation. argumentutn ad hominem as addressed
Vide Deut. xvii. 15. t| ov yes or no? : to men who had no scruple about using
they expect or desire a negative answer, Caesar's coin for ordinary purposes, but
and they demand a plain one respotisum of course it did not settle the question.
rotuitdum, Bengel for an obvious reason ; The previous question might be raised,
indicated by Lk. (xx. 20). They de- Had Caesar a right to coin money for
manded more than they were ready to Palestine, i.e., to rule over it ? The coin
give, whatever their secret leanings no ;
showed that he was ruler de facto, but
fear of them playing a heroic part. not necessarily de jure, unless on the
Vv. 18-22. Christ's reply and its doctrine that might is right. The really
effect. —
Ver. 18. irov-rjpiav, viroKpiraC, important point in Christ's answer is,
wickedness, hypocrites the former the ; not what is said but what is implied,
evangelist's word, the latter Christ's, viz., that national independence is not
both thoroughly deserved. It was a an ultimate good, nor the patriotism that
wicked plot against His life veiled under fights for it an ultimate virtue. This
apparently sincere compliments of young doctrine Jesus held in common with the
inquirers, and men of the world who posed prophets. He virtually asserted it by
as admirers of straightforwardness. Ver. — distinguishing between the things of
19. TO v6\t.iiT\jia (Latin numisma, here Caesar and the things of God. To have
only in N. T.) toO kyjvo-ov, the current treated these as one, the latter category
coin of the tribute, i.e., in which the absorbing the former, would have been
tributewas paid, a roundabout name for to say The kingdom of God means the
:
a denarius (Mark). - Srjvdpiov, a Roman kingdom restored to Israel. By treating

—
23. *Ev cKtii'T) rfj t]fji£pa Trpoar]X0of auTu ZaSSouxaioi, 01* X^yorres
\iy] clfai &vd(naariv, Kal eTTTjpwTrjo-aK auToi', 24. Xeycrres, " AiSd-
tTKttXe, MuaTJs ciircj', '

'Edv tis dTroGdrrj p,T)
€x<<»' t^ki'o, * eiriyaix- t here only
in N. T.
^pEucrei 6 d8eX<^6s auToC tt)k yuvaiKa auTou, xai dkacr'nô'ei air^pfia (Gen.
xxxiv. 9;
Tw dSeX(f)I> auTou.' 25. 'Haaf Sc Trap' r\}t.lv iirra &he\(ôi' Kal 6 xrxviii. 8)
TrpwTOs yap,iq<ras ^ eT€XeuTt](r6 • Kal |Ji^ Ixwi' OTrc'piJia, d(|>TiK6 Ti]V u Mk xii. 24,
27. I Cor.
yut'aiKa auTou tu d8eX4>(o auToC. 26. ofxoiu; Kal 6 Seurepos, Kal 6 vi. 9; XV.
3?- Gal.
TpiTos, €ws riav ittrd. 27. Scrrepov 8e itdLvrKov dircdafc Kal* t^ yvvr^. VI. 7. Heb.
V. 2.
28. iy TYJ GUI' dKaordaei,* rit'os twi' iirrd larai yuvri ; irdiTcg ydp James i.
16 (all in-
eoôK ouTT^K." 29. 'AiroKpiOels 8« 6 *Itj(7ous ctircK auTois> " ' flXa- trans.).
' ^BDZ omit oi (Tisch,, W.H.). It might fall out by similar ending of previous
word. Vide below.
^ yT]|ias in ^BLZ, several cursives. yafiTjo-as has probably been substituted as the
more usual word : it is the reading of D, etc.
^ Kai omitted in ^BLA, found in D; may have come in from Mk.
* ovv after avaaraafi in ^BDL.
them as distinct Jesus said in effect : The practised by Arabians and other peoples
kingdom of God is not of this world, {vide Ewald, Alterthiimer, p. 278
—
;
it possible to be a true citizen of the

is Benziiiger, H. A., p. 345). Ver. 25.
kingdom and yet quietly submit to the irap* T|(Atv this phrase " with us," in
:
civil rule of a foreign potentate. This Matthew only, seems to turn an ima-
is the permanent didactic significance of ginary case into a fact (Holtz., H. C).
the shrewd reply, safe and true (tutum et A fact it could hardly be. As Chrys.
veriirn, Bengel), by which Jesus outwitted humorously remarks, after the second
—
His crafty foes. Ver. 22. ^davp,a<rav, the brothers would shun the woman as
wondered the reply a genuine surprise,
; a thing of evil omen (ol<uv£ij-avTO av T'fiv
they had not thought it possible that He —
yvvaiKa, H.lxx.). Ver. 26. Iu$ twv eirrd
could slip out of their hands so com- till the seven, i.e., till the number was
pletely and so easily. exhausted by death. " Usque eo dum

Vv. 23-33. The Sadducmc fussle illi septem extincti essent" (Fritzsche).
(Mk. xii. 18-27, Lk. xx. 27-38). Ver. 23. — Ver. 28. ovv, introducing the puzzling
irpocrtjXOov, approached, but with different
intent, aiming at amusement rather than
question based on the case stated. yvvi]
either subject =
whose will the womanhe ?
—
deadly mischief. Jesus was of no party, or better, the article being wanting, pre-
and the butt of all the parties. Xeyovres, — dicate =
whose wife will she be ? Cf.
with ol, introduces the creed of the Luke, where yvvr\ is used twice. irdvTts —
Sadducees without it, what they said to
; yap I. a., all had her, and therefore (such
Jesus. They came and said do not : We is the implied thought) all had equal
believe in the resurrection, and we will rights. Very clever puzzle, but not
prove to you its absurdity. This is insuperably difficult even for Talmudists
probably Mt.'s meaning. He would cherishing materialistic ideas of the
not think it necessary to explain the resurrection life, who gave the first
tenets of the Sadducees to Jewish readers. husband the prior claim (Schottgen).
— Ver. 24. Mwatjs ixittv, what is put into Vv. 29-33. Christ's answer. One at —
the mouth of all is a free combination first wonders that He deigned to answer
of Deut. XXV. 5, 6, with Gen. xxxviii. 8. such triflers; but He was willing meekly
In the latter text the Sept. has iiriya|A- to instruct even the perverse, and He
never forgot that there might be receptive
ppcvorai for the Heb. Q^^ = to perform
earnest people within hearing. The
the part of a levir (Latin for brother-in- Sadducees drew from Him one of His
law) by marrying a deceased brother's great words. —
Ver. 29. TrXavao-ee, ye err,
widow having no children. An ancient passionless unprovocative statement, as
custom not confined to Israel, but if speaking indulgently to ignorant men.—
— — —— — — :
276 KATA MATGAION XXII.
rdaOe, fi^ ci8<Stcs tA? ypa<^d<;, (atjS^ t^k Sufa^,iK tou e«ou. 30. iv
ydp TTJ] dwaordaei out€ ytxiioiian', out€ eKyaiAilôvTai,^ dXV is ayYtXoi
TX>0 eeou ^K ' oupacw eiai. 31. ircpl 8c ttjs dfaordacus tw*' 'CKpwk',
owe df^ycuTe t6 ^tjOcv ujiij' 6ir6 tou ecoo, X^yovTos, 32. '
'Eyw ctjAi
;
6 eeos 'APpadfi, Kai 6 Geis 'icadK, Kai 6 Gcos 'laKw^ ' Ouk
ecrrik 6 ^ 0£O9 Gcos * I'CKpaij', dXXd JcJrrwi'." 33. Kai dKouaarrcs
ol oxXoi e^cTrXiâaoin'o ^ttI tjj SiSaxfj aurow.
34. ol hk <t>apiaaroi, dKooaarrcs on ^4>iuuo-e robs laSSooKaiou?,
I. 25, li. auyr]XVJ]<Taf tin to aoro, 35. Kai e-n-TjpwTTjffcc ei? eg aurwc k'op.iKos,
ît.iiLialT'eipdiuK OOT^K, ical XfywK,' 36. " AiSdoKaXe, iroia erroXrj ficydXT)
'
yC'piCovTAt in ^BDL ; the compound in many unciaU.
* ^BL have re* before ovpavw. DAZ omit.
* ^D (Tisch.) omit o. W.H. in brackets.
* The second Oeos wanting in ^BDI.A
is al. It has been added to make the
meaning clear. Tisch. and W.H. omit
» Kai Xryuv is probably a mechanical addition. It is wanting in ^BL 33, Egypt,
verss. ; found in DAI. Tisch. and W.H. omit.
elSireq, etc. doubly ignorant of the

fj,T) : ; in the immortality of all, for God is
Scriptures and of God's power, the latter Father of all men, whereas the text quoted
form of ignorance being dealt with first. might avail in proof only of the immor-
Ver. 30. iv yap r. avaa-Taa-ti might be tality of the great ones, the heroes of the
rendered, with Fritzsche, in the re- race. ovk fo-riv 4 6«os, with the article
surrection life or state, though in strict- 9eos is subject, and the idea God does :
ness the phrase should be taken as in not belong to the dead without, it would
;
ver. 28. —
is ayytXoi, as angels, so far as be predicate = He is not a God of the
marriage is concerned, not necessarily dead. On second 6eis vide critical notes.
implying sexlessness as the Fathers Vv. 34-40. The great commandiiitiit
supposed. iv ry ovpav^ refers to the —
(Mk. xii. 28-34). In a still more marked
resurrected dead (Weiss), not to angels degree than in the case of the man in
(Meyer) = they live an angelic life in quest of eternal life, Mk.'s account pre-
heaven by the transforming power of
; sents the subject of this incident in a
—
God. Ver. 31. Thus far of the mode, more favourable light than that of Mt.
now of the fact of resurrection. ovk The difference must be allowed to stand.
aveyvwTf, have ye not read ? Many Mk.'s version is welcome as showing a
times, but not with Christ's eyes. We good side even in the scribe or Pharisee
find what we bring. rh (>-t]div v\x,lv, that world. —
Ver. 34. aKovaavrcs, hearing ;
said to you ; to Moses first, but a word not without pleasure, if also with annoy-
in season for the Sadducaic state of ance, at the uniform success of Jesus.
—
mind. Ver. 32. 'Eyii clfjii, etc., quoted iîy.tt<r(v silenced, muzzled, from <îp,ds,
:
firom Ex. iii. 6. The

does not lie stress a muzzle (ver. 12, used in literal uense in
on clfxi, to which there is nothing corre- Deut. XXV. 4). Ver. 35. — els i^ ovt«v
sponding in the Hebrew, but on the one of the men who met together to con-
relation implied in the title; God of sult, after witnessing the discomfiture
Abraham, Note in this connection the of the scribes, acting in concert with
repetition of the Divine name before each them, and hoping to do better. vo|tiK6s —
of the patriarchal names, and here the here only in Mt., several times in Lk.
article 6 before 6e6s each time (not so in for the scribe class = a man well up in
Sept.). The that the Eternal
idea is the law. —Ver. 36. iroCa ivToXr) : what
could not stand in such intimate con- sort of acommandment ? it is a question
nection with the merely temporal. The not about an individual commandment,
argument holds a fortiori in reference to but about the qualities that determine
Christ's name for God, Father, which greatness in the legal region. This was
compels belief in human immortality, and a question of the schools. The dis
—

; "
ei' Tw kOfjiw " 37. 'O 8e 'irjaoCs €iir6i»* aorw, 'Ayoiriâeis Kupiov
Toy 0e6k aoo, iy oXtj ttj KapSia aou, Kai iy oXif) rff ^v^fj aou, Kal iy w with iy
Tivt here
oXtj TTJ Siavoia aou. 38. aurr) eorl Trpwri) Kal jieydXT) ^ ev'ToXi]. only; with
6K and
39. SeuTEpa &€ ' 6p,oia auT^,* 'AyonrTicreis TOk irXTjaioi' aou a»s gen. in
Acts
aeauTO*'. 40. iy raurais rais Suait' ckToXais oXos 6 cojxos Kal 01 xxviii. 4;
* Kpep.arrai.
with em
•irpo(|)TiTai ' and gen.,
Gal. iii. 13
41. Zui'TjYfJLet'Uk' 8e tui' apiaaiuK, lirrjpwTrjaei' aureus i *lT)aous, (of one
" hanging
42. Xeywv', " Ti ufilv SoKei irepl tou Xpiarou ; nVos uios cori ; oca ltoss).
^ For o Sc It]o-ovs tiircv i«^BL, Egypt, verss., have o 8c t^r\. So Trg., Tisch.,
W.H., Ws.
' |my(^Xt) Kai 7rp«>TT) in ^BDLZ. The scribes would be apt to introduce the
inverted order (as in T. R.) as the more natural.
' ^B omit Sc.
* For ofjioia avTt\ B has simply op,oiws, which W.H. place in the margin,
i'erhaps it is the true reading.
^ In ^BDLZl the verb comes before Oi irpo(|>T)Tai and is singular ; doubtless the
true readiag.
tinction between little and great was re- these two hangs, is suspended, the whole
cognised (vide chap. v. 19), and the law, also the prophets = the moral drift
tjrounds of the distinction debated [vide of the whole O. T. is love ; no law or
Schottgen, ad loc, who goes into the performance of law of any value save as
fnatter at length). Jesus had already love is the soul of it. So Jesus soars
made a contribution to the discussion by away far above the petty disputes of the
setting the ethical above the ritual (xv. schools about the relative worth of
I 20, cf. xix. 18-22). Ver. 37. aYair- — isolated precepts teaching the organic
;
rjtreis, etc. Jesus replies by citing Deut. unity of duty.

vi. 5, which inculcates supreme, devoted Vv. 41-46. Counter question ofyesus
love to God, and pronouncing this the (Mk. xii. ; Lk. xx. 41-44). Not
35-37 —
great (|j.eY<iX"n) and greatest, first (irpcii-rj) meant merely to puzzle or silence foes,
commandment. The clauses referring or even to hint a mysterious doctrine as
and mind are to be taken
to heart, soul, to the Speaker's person, but to make
cumulatively, as meaning love to the Pharisees and scribes, and Sanhedrists
uttermost degree ; with " all that is generally, revise their whole ideas of the
within " us (iravra to. tvT<Js p.ov, Ps, ciii. Messiah and the Messianic kingdom,
1). This commandment is cited not which had led them to reject Him.
merely as an individual precept, but as Ver. 42. Ti vîv 80KC1 what think ;
indicating the spirit that gives value to you ? first generally of the Christ (irepl
all obedience. Ver. 39. —
Scvrcpa a : T. X.) second more particularly as to
;
second commandment is added from His descent (rtvos vi<5s iori). tov —
Lev. xix. 18, enjoining loving a neigh- AaîS, David's, the answer expected.
bour as ourselves. According to T. R., Messiah must be David's son that was :
this second is declared like to the first the great idea of the scribes, carrying
(6|xoia ai-rn). The laconic reading of B along with it hopes of royal dignity and
(ScvT. 6p.oi<i)s) amounts to the same —
a restored kingdom. Ver. 43. -irws ovv,
thing = the second is also a great, first etc. :the question is meant to bring out
commandment, being, though formally another side of Messiah's relation to
subordinate to the first, really the first David, based on an admittedly Messianic
in another form love to God and love to
: oracle (Ps. ex. i), and overlooked by the
man one. Euthy. Zig. suggests that scribes. The object of the question is
Jesus added the second commandment not, as some have supposed, to deny in
in tacit rebuke of their lack of love to toto the suuship, but to hint doubt as to
—
Himself. Ver. 40. 6. 6 v6p.09 Kpefiarai. the importance attached to it. Think
Jesus winds up by declaring that on out the idea of Lordship and see where
a — :
278 KATA MATOATON XXII. 43-46.
A^Y^""'*'*' oi»'''^>
" ToO AaPiS." 43. A^y^'' afixois, " flois ouv Aaj3lB
^ Kupiov aoro*' KaXei \^ywv, 44. Elirti'
6 Ku'ptos
X Cf. nvtv- ' iy trveufiaTt. ' ;
' '
G«l. V. 5. TW Kupiw fioo, Kcidou €K Scîwk' p,oo, ews df 0w To6s exOpous oôu
iTTOTToSiok' ^ Tuv TTohStv CTou.' 45. El otjv Aa|3lS KaXei aUTOC KUpiO>',
i<m " 46. Kal ouSeis eSufaro aurw diroKptOfjcat

^
V here, '"''^S ^^°'i oiuToO ;
John jtxi. Xoyov •

ouBe ^ cToXpniff^ Tis dir' ^KcikT]s ttjs i^fA^pas iircpuTTJaai
(withinf.). aUTOr OUK^Tl.
'
^BDLZ put KttXti first, but differ in the order of Kvpiov avror.
'o omitted in ^BDZ. » vrroKaxw in ^BDL oZ.

* airoK. ttVTi* in ^BULZAS.
it will lead you,

said Jesus in effect. disciples a little further off the Sxô^
;
—
>
The scribes began at the wrong end at ; in the background the Pharisees. Ver.
the physical and material, and it landed 2. T. M. KadeSpas, on the seat of
itrl
them in secularity. If they had begun Moses, short for, on the seat of a teacher
with Lordship it would have led them whose function it was to interpret the
into the spiritual sphere, and made them Mosaic Law. The Jews spoke of the
ready to accept as Christ one greater teacher's seat as we speak of a professor's
than David in the spiritual order, though chair. — CKoLOio-av, in effect, a gnomic
grandeur
totally lacking the conventional aorist =
solenl sedere (Fritzsche), not a
of royal persons, only an unpretending case of the aorist used as a perfect = have
Son of Man. taken and now occupy, etc. (Erasmus).
Chapter XXIII. The Great Anti- Burton (Syntax) sees in this and other
Pharisaic Discourse. This is one of aorists in N. T. a tendency towards use
the great discourses peculiar to the first of aorist for perfect not yet realised
Gospel. That some such words were " rhetorical figure on the way to become
spoken by Jesus in Jerusalem in the grammatical idiom, but not yet become
Passion week may be inferred from Mk. such," § 55. —
ol 4>op. Wendt (L. y., i.,
xii. 38-40, Lk. XX. 45-47. The few sen- 186) thinks this an addition by the evan-
tences there reported look like a frag- gelist, the statement strictly applying only
ment, just enough to show that there to the scribes. —
Ver. 3. tiirojo-iv, say, in
must have been more— too meagre {gar the sense of enjoining no need therefore ;
xu dur/tig., De W.) to have been all that of TTjpeiv as in T. R.îroiiô-art Kal

Jesus said on such a large topic at such TT)p€tT€ The natural order if the pre-
:
a solemn time. A weighty, deliberate, vious TTjp€iv be omitted. The diverse

full, final statement, in the form of a tenses are significant, the former pointing
dying testimony, was to be expected from to detailed performance, the latter to
One who had so often criticised the pre- habitual observance. Christ here recog-
vailing religious system in an occasional nises the legitimacy of the scribal func-
manner in His Galilean ministry — tion of interpretation in a broad way,
summing up in the head-quarters of which may appear too unqualified and
scribism of past prophetic censures incompatible with His teaching at other
uttered in the provinces. In such a final times (Mt. xv. 1-20) (so Holtz., H. C).
protest repetitions might be looked for Allowance must be made for Christ's
(Nosgcn). In any case, whether all the habit of unqualified statement, especially
words here brought together were spoken here when He is going to attack in an
at this time or not, the evangelist did uncompromising manner the conduct of
well to collect them into one body, and the Jewish doctors. He means: as
he could not have introduced the collec- teachers they have their place, but be-
tion at a more appropriate place. ware of following their example. Ver, —
Vv. 1-12. Introduction to the dis- 4 illustrates the previous statement.
course. —
Ver. I. Tois ©xXots ical t. Seo-ficvovo-i, etc., they bind together,
|ia6T)Tais the discourse is about scribes
: like sheaves, heavy backloads of rules.
and Pharisees, but the audience is con- Think, e.g., of the innumerable rules for
ceived to consist of the disciples and the Sabbath observance similar to that pro-
people. Meyer describes the situation hibiting rubbing ears of corn as work
thus: in the foreground Jesus and His threshing. —
SuaPao-raKTa may be a
— ; :
XXIII. 1—6. EYArrEAION 279
XXIII. I. TOTE o iTjaous cX(iXT]<r€ tois ©xXois Kai tois p.a0T)Tais » here only
J
auToo, 2. Keyuiv,
j\« a/c>yA
,
Mwaews Kaoeopas
« .nId this
v.. -
Kai 01 <l>apiCTaioi •
Etti tt)s
,
3. irdi'Ta ouv
•il"
oaa af
CKtioiCTai'
*
«-
01 ypaf^H'^Teis
cnruxrn' ufin* rrjpen'/ rppeixe

-2 -
sense(Gen
xxxvii. 7.
Judithviii.
Kal Troi€iT£ ^ •
Kara 8e Tol epyo auTwc |*t) iroieiTC •
Xe'YOoai yip Kai ^'nra^/Lk.
00 TTOtoGai. 4. * Sso'p.euouo'i ydp * 4>opTia jBape'a Kai SoaPdaxaKTa,* Acts xxii
®
Kai eTriTiOeao-if ctti tous '' wfAous TWf dfOpwirwv • tw 8e SaKTiiXw in chains)
€»
auTUf ov ocAoucri
' a /\ e"
Kirqaai
'^
aura.
>
5.
'
irajTa
c^^» i^b
oc ra cpya auTUK
here and
;„ Lk. xv
TToioutri irpos to 0£a0i]t'ai tois acOpwirois. irXaTtJKOuai 8e ^ Ta ^ ch. xxvii.
*
(j)uXaKTTipia auTWf, Kai p-cyaXuVouai Tci KpdiCTTreSa tww ip.aTicji' ^v. 29 (to
'
auTWK^- 6. (|>iXouo'i Te* T^v ' irpwTOKXicriaj' iv Tois Seiirj'ois, Kai hJ.aj'^to
and fro).
Acts xxiv. 5 (to excite, metaph.). d a Cor. vi. 11, 13 (of the broadening or enlarging of the heart).
e here only in N. T. f Lk. xiv. 7, 8.
1 eav in t<^LZAI ; av in BD (Tisch., W.H. have tar).
» i^BDLZ omit -nipeiv.

' i«^BDLZ invert the order of the two verbs. D has iroitiTt, the rest iroiTio-aTe.
* 8c in t^BLAI 33-
* ^L omit Kai Svo-pao-xaKTo (Tisch.). BDAZ have the words, which may have
come in from Lk. (xi. 46), but may also be a genuine reading (W.H. in margin).
^ For T« 8e SaKTuXw ^BDL read avroi 8c tw Sax. ' yap in ^BDL, curs, verss.
' ^)BD omit T«v ifiaTiwv avrwy. • $€ in ^BDLAZ.
spurious reading imported from Lk. xi. men. This is a repetition of an old
46, but it states a fact, and was doubtless —
charge (Mt. vi.). irXarvvovo-i yap, etc.
used by Jesus on some occasion. It shows illustrative instances drawn from the
by the way that He had no thought of un- phylacteries and the tassels attached to
qualified approval of the teaching of the the upper garment, the former being
scribes. —
tiri t. w|j,ovs. on the shoulders, broadened, the latter lengthened to
that they may feel the full weight, de- attract notice. The phylacteries (4)vXaK-
manding punctual compliance. avroX •n^pia)were an admirable symbol at once
ik T. SuKTvXii), etc., they are not willing of Pharisaic ostentation and Pharisaic
to move or touch them with a finger make-believe. They were little boxes
proverbial (Eisner) for "will not take the attached to the forehead and the left arm
smallest trouble to keep their own rules ". near the heart, containing pieces of
A strong statement pointing to the subtle parchment with certain texts written on
ways of evading strict rules invented by them (Ex, xiii. i-io, 11-16 Deut. vi. ;
the scribes. " The picture is of the 4-10; xi. 13-22) containing figurative
merciless camel or ass driver who makes injunctions to keep in memory God's
up burdens not only heavy, but unwieldy laws and dealings, afterwards mechani-
and so difficult to carry, and then placing cally interpreted, whence these visible
them on the animal's shoulders, stands symbols of obedience on forehead and
by indifi'erent, raising no finger to lighten arm. The size of the phylacteries indexed
or even adjust the burden " (Carr, the measure of zeal, and the wearing of
C. G. T.). large ones was apt to take the place of
Vv. 5-7. The foregoing statement is obedience. It was with the Pharisees as
of course to be taken cum grano. with Carlyle's advertising hatter, who
Teachers who absolutely disregarded sent a cart through the street with a huge
their own laws would soon forfeit all hat in it instead of making good hats.
respect. In point of fact they made a For details on phylacteries and fringes
great show of zeal in doing. Jesus consult works on Jewish antiquities.
therefore goes on to tax them with acting \^\inA,yudi5chen Heiligthiimer {i';oi),ha.i
from low motives. Ver. 5. irdivTa Se, — a chapter (p. 796) on the dress of the
etc., in so far as they comply with their Pharisees with pictorial illustrations. It
rules they act with a view to be seen of has been discussed whether the name
—
28o KATA MATGAION XXIII.
gparall.and rds ' irpwTOKaOeSpias iy Ta~s (Tui'ttvajYais, 7. Kai Tois Acriraejuoos (>
Lk. xi. 43- , , , , . , . ,
Tais dyopais, Kai KaXeiaOai otto Tajc di'Ppioirwi', pa^pi, papSi '
8. 6pLCis 8e fiT] KXr)6f)Te, pa^î •

ets y^P 'oti** up.wk' 6 Ka0T)Yr]Ti]s,
A XpioTcJs ^ •
irdi'Tes Se ufieis dSeX^joi ccttc. 9. Kai iraWpa p,^
KaXeVrjTe upwi' €iri tx]^ yr^s •
ets y^'^P
^tnîf 6 uaTT]p upwc,^ 6 iy tois
h here only oupa^'OiS-* lO. pTjSs KXtjOfiTC, '' Ka0T]YT]Tai •
€15 ydp uput' ivTiv 6
KaOT|yT]T)]9,° 6 XpioTos. II. 6 he peUjOJi' upa>^ ecrjai upuf SiaKOkog.
12. ooTis 8c u\)(u<7ei âuT<5>', xaTTCivioOrjcrtTai •
teal oaris TaTreifwcrei
âuTOf, uij/w0i](7eTai.
13. " Oual 8e op-ic, ypap-jiareis Kai <t>apioraioi, oTroKpirai, on

KarcadiCTc rds oiKias TWf x^P^*') i**^"^ Trpo^xiaei p,aKpd Trpoaeuvo-
' ^BLAI omit the second paPî.

' BU, several cursives, have o 8i8ao-KaXo« instead of o Ka6. o Xpiaros, which
seems a gloss from ver. 10.
* vpwv before o irar-rjp in t<^BZ 33.
* o ovpavios for o cv t. ovpavoi; in ^BL> 33.
* OTi KaBTj-y. vp. €<mv CIS in BDL 33.
^vX. points to the keeping of the law or —Ver. 10. »caOT)YiiTa£, kindred with
to the use of these things as amulets to AStjyoI (ver. leaders in
16), guides,
ward off harm. The former was doubt- thought, desiring discipleship abject
less originally in view, but the super- from followers. Gradatio : Rabbi, pater,
stitious abuT'c would soon creep in. The ductor, Beng. The threefold counsel
word is the equivalent in Hellenistic shows the intensely anti-prelatic spirit
of Jesus. In spite of this earnest warn-
Greek for the Chaldee pvOn' prayers.
ing the love of pre-eminence and leader-
— Ver. 6. irpuTOKXio-iav with religious : ship has prevailed in the Church to the
ostentation goes social vanity, love of the detriment of independence, the sense of
first place at feasts, and first seats responsibility, and loyalty to God.
(irpwTOKaOeSpias) in synagogues an 6 Xpi<rT<5s in this place though not in
:
—
;
insatiable hunger for prominence. Ver. ver. 8 a part of the true text, but possibly
7. Tovs a<nra<rpovs, the (usual) saluta- an addition by the evangelist (" a proof
tions, in themselves innocent courtesies, that Matthew here speaks, not Jesus,"
but coveted because offered in public —
H. C). Vv. II, 12, repeat in substance
places, and as demonstrations of respect. the teaching of xx. 26 xviii. 4 worth : ;
— paPPi, literally, my great one, like the repeating and by no means out of place
French monsieur ; in Christ's time a new here.
title of honour for the Jewish doctors Vv. 13-31. The seven woes. There —
(vide Lightfoot, Ewald. Gesc/t. Christi, are eight, if we count that in ver. 13 of
p. 305; Schiirer, ii., p. 315, who says the T. R., but as this ver. is omitted in the
title came into use after the time of best MSS. and appears to be a gloss from
Christ). —
Ver. 8. vipcis, you, emphatic : Mk. and Lk. I do not count it. Vide
the Twelve, an earnest aside to them in notes on Mk. xii. 40. These woes seem
especial (an interpolation by the evan- to be spoken directly to the scribes and
gelist, Weiss- Meyer), be not ye called Pharisees. Weiss regards this as a
—
Rabbi. prj kXt)0tit€, " Do not seek to be
called, if others call you this it will not
rhetorical apostrophe, the disciples being
the real audience throughout. Ver. 14. —
be your fault ". Euthy. Zig. Ver. g. — viroKpiTa(. Vide at vi. 2. This epithet
iraT€po = abba, another title of honour is applied to the scribes and Pharisees
for the Rabbis (Schottgen). The clause in each of the woes with terrific iteration.
is to be translated a father of you call
: — KXeitre, ye shut the gates or the doors
not upon earth = do not pronounce this of the Kingdom of God, conceived as a
sacred name with reference to men. city or palace. This the real eflect of
Vide Winer, § 64, 4, and cf. Heb. iii. 13. their action, not the ostensible. They
——
-i6. EYArrEAION 281
fACfOl •
Stcl TOUTO \ll\|»6CT0e TTCpiO-aOTEpOK KplfXa.^ I4. Oual ^ UfilK,
YpafipaTeis Kal 4>apicraioi, oiroKpiTai, on itXeieTe ttjk PaaiXeiaK

riitv oopaKwc e/jnTpoffOcc Ttov avQpuTTdiv •
ujuteis yap ouk eicrep\eaQe,
ouSe Tous eto-epYoueVous d<î€T€ etaeXOetk. 15. Oual ypap,-
uareis
-V ttai
-c
4>apoaaiot, uTroKpirat,
'•on >
Trepiayere ti]v vaKa<Taav Kai
>fl'\
v}J.lv,
»' Heb. ri. 29
(without
TT)K
> 1 > ^
5T)pac iroiiô-ai
- "I
eva '
irpocrrjAuToi',
'\ ^
Kai oray
" '
yecTjTat, iroieiTe auTot'
yi? '? T-
k., with
- . X
.V / c \ » = - /c ^> V » - cc » ±\ ' ' in W.H.).

uioK yecj'WTjs onr\oTepoc up.wj'. ID. Ouai vfiiy, oorjyoi tu9\oi, 01 j Actsii. 10;
V /
Xcyorrcs, Os aw
*„ ^ ,
op.o<rrj
» .
ey rto
- -
vaw, ouock coti*'
»5/ '
•
»
os
C
o
*
ok
' '
ofiooT] ev
' vi. 5 ;
xiii.
^3.
' Ver.
13 omitted in ^BDLZ, some cursives, versions (including Syr. Sin.),
Fathers, and by modern editors.
^ Sc must be supplied here if ver. 13 be omitted.
claimed to be opening the Kingdom to prove that the Pharisees, far from
while really shutting it, and therein lay being addicted to proselytising, were
their hypocrisy. — cp.'Trpoo-Oev t. d. : as it rather reserved in this respect. He con-
were in men's faces, when they are in cludes that Mt. xxiii. 15 must refer not
the act of entering. i\L(l<i yap, etc. Cf. to making proselytes to Judaism from
V. 20. They thought themselves Gentiles, but to making additions to
certainly within, but in the judgment of their sect from among Jews {Scctirerei).
Jesus, with all their parade of piety, This, however, is against the meaning
they were v/ithout. t. tlo-cpxoiASvovs, of irpoo-iiXvTo*. Assuming the fact to
those in the mood to enter, in the act of have been as stated, the point to be
entering the reference is to sincere
; noted is that the Pharisees and scribes
seekers after God, and the statement is aimed chiefly, not at bringing men into
that the scribes were the worst advisers the Kingdom of God, but into their own
such persons could go to the effect of : coterie. —
8nrX<JT€pov v., twofold more,
their teaching would be to keep them duplo quam, Vulgate. Kypke, while
out. This is the position implied aware that the comparative of SiirXovs
throughout the Sermon on the Mount (SiirXdrepos) does not occur in profane
and in xi. 28-30. Ver. 15. The second — writers, thinks it is used here in the
woe is the complement of the first it : sense of deceitful, and renders, ye make
represents the false guides, as, while him a son of gehenna, more fraudulent,
utterly incompetent for the function, more hypocritical than yourselves.
extremely eager to exercise it. irtpid- — Briefly the idea is the more converted :
ytre, ye move about, intransitive, the the more perverted, "je bekehrter desto
accusative following being governed by verkehrter " (Holtz., H. C).
irepi. —
T. |Tjpav, the dry (land), some- Vv. i6-22. The third woe refers to
times viypa is similarly used for the sea the Jesuitry of the scribes in the matter
(examples in Eisner). Cf. v|ruxp<5v for of oaths the point emphasised, how-
;
cold water in x. 42. To compass sea ever, is their stupidity in this part of
and land is proverbial for doing anything their teaching {cf. Mt. v. 33 f.), where
with great zeal. ir. Iva irpo«nriXvTov, to— Christ's teaching is directed against the
make a single proselyte. The zeal here use of oaths at all. Ver. 16. 68rjy. —
ascribed to the Pharisees seems in one Tv4)Xoi, blind guides, not only deceivers
sense alien to their character as described but deceived themselves, lacking spiritual
in Lk. xviii. 11. One would expect them insight even in the simplest matters.
rather to be pleased to be a select few Three instances of their blindness in
superior to all others than to be animated reference to oaths are directly or in-
with a burning desire to gain recruits directly indicated oaths by the temple :
whether from Jews or from Gentiles. and the gold of the temple, by the altar
For an elaborate discussion of the and the offerings on it, by heaven and
question as to the existence of the the throne of God therein. The principle
proselytising spirit among the Jews vide underlying Rabbinical judgments as to
Danz's treatise in Meuschen, Nov. Test. the relative value of oaths seems to have
ex Tal. illustratum, p. 649. Vide also been the special form more binding
:
Wetstein, ad loc. Wiinsche {Beitrdge, than the general therefore gold of the;
p. 285) cites passages from the Talmud temple more than the temple, sacrifice on
—
282 KATA MATOAION XXUl,
kabsol.here TW XP"''^'? """O" yciov, ^ 64>€iX€i. 17. jAwpoi Kai To<|)Xoi •

Tis yap
and in ver.
i8 ODiy. ioTiy, 6 ^ yao^ 6 ayidtûy riw
\jL€il,u)v
XP^^^^S' ^ ^
)(^p{j<T6y
'>
18. Kai, Os ed»' 6p.6<TT) iv tw OoaiaaTrjpiiu, ouScV ^crri»' • os 8' Av

I Lk. xiii. 4
IW.H.). 6\t.6<Ty\ Iv Tu Supu Tu) litaviii aurou, 6(|>6iX€i. 19. ixupoi Kai ^
Acts i. 19;
ii. q, 14, TUi^Xoi •
Ti Y^P P'tiô^'i TO SwpoK, 'r\ TO 6u(naaTi]pi,o>' to d.Yidjô*' to
and other
places Sojpoc ; 20. 6 ouv ofiocras iv tw 6uaiaoTT]pi(>> out'tjei, iv auTui Kai
(with ace.
of place), ^K irdai T019 circifu auToG 21. kui 6 ifxoaas iv tw caw 6p,cuci iv
m Ch.x.\viii,
3, with auTU) KOI iv TW '
KaToiKoufTi •'
aoTOk •
22. Kai 6 6|ioCTa<; iv tw oupai'w
tnai-to
and gen. ofxruct iv TW Opocw too eeou Kai iv tw " Ka6T]p,î/w cirdcu auTou.
' aYiacras in ^BDZ.

Kai omitted in fc^DLZ.
* p,a)pai BCAI as in T. R. ; Tisch. omits ; W.H. rele{,'ate
to margin.
' KaToiKTio-avTi in CDLZAI al. KaToiKovfTi in ^B it. vul. Tisch., W.H., with
KaToiKT]o-avTi in margin.
altarmore than altar, throne of God in All marketable commodities, used as con-
heaven more than heaven. Specialising diments, or for medicinal purposes, pre-
indicated greater earnestness. Whether sumably all tithable, the point being
these forms of oath were actually used not that the Pharisees were wilful in
or current, and what precisely they tithe-paying, but that they were ex-
meant, e.g., gold of the temple was it : tremely scrupulous. Vide articles in
ornament, utensil, or treasure ? is Smith's Dictionary of the Bible. The
immaterial. They may have been only Talmud itself, however, in a sentence
hypothetical forms devised to ilhi.sirate quoted by Lightfoot ("decimatio oleorum
an argument in the schools. ovi8ev eo-ri, — est a Rabbinis") represents tithingof herbs
6<}>eiX€i the formulae for non-bmding
: as a refinement of the Rabbis. to. âpv-
and binding oaths it is nothing (the ;
T€pa either, the weightier, in the sense
:
oath,vix.) he is indebted, bound to

;
of xxii. 36 (Meyer), or the more difficult
to do, in the sense of ver. 4 (Weiss after
performance = ^.VH. — ^"- ^7- '^^*
Fritzsche). The idea seems to be they :
Yotp |i€iô)v: Jesus answers this question made a great show of zeal in doing what
by assertmg the opposite to principle was easy, and shirked the serious and
that laid down by the Rabbis the : more arduous requirements of duty.— t.
general includes and is more important KpCcriv, righteous judgment, implying and
than the particular, which He applies to = the love of righteousness, a passion for
all the three cases (vv. 17, 19, 22). This justice. —
rb eXtos, neuter, after the fashion
is the more logical position, but the of later Greek, not tov cXcov, as in T.
main point of difference is moral. The R. : mercy sadly neglected by Phari-
;
tendency of the Rabbis was to enlarge sees, much on by Jesus. r.

insisted —
the sphere of insincere, idle, meaningless the sense of fidelity, true-
irio-Ttv, faith, in
speech. Christ's aim was to inculcate heartedness. As a curiosity in the history
absolute sincerity = always mean what of exegesis may be cited the use of this
you say let none of your utterances be
;
text by Schortinghuis, a Dutch pietist of
merely conventional generalities. Be the eighteenth century, in support of the
as much in earnest when you say "by duty of judging the spiritual state of
the temple " as when you say " by the others (Kpieriv) Vide RitschI, Geschichte
1
gold of the temple " rather be so truth- ; des Pictismus, i., 329. ravTa the greater —
ful that you shall not need to say either. things last mentioned. tSei, it was your —
Vv. 23-24. The fourth woe refers to —
duty to do. K&K«iva, and those things,
tithe-paying (Lk. xi. 42). airoStKaTovrt: — the tithings, etc. this the secondary
:
a Hellenistic word = ye pay tithes, as in duty its subordinate place might

; be
Gen. xxviii. 22 to take tithes from in brought out by rendering " while not
Heb. vii. 5, 6.
—
;
'q8vo<r(xov, avrjOov, kv|i.i- neglecting to pay tithes as scrupulously

:
fov garden herbs

: —
mint (literally, sweet as you please ". Bengel thinks Tavra
smelling), dill, also aromatic, cumin and cKciva here refer not to the order
{Kumtnel, German) with aromatic seeds. of the words but to the relative import-
— : ;
23. " Oual vfiXv, ypa\i.\i.aTils Kal aptffaroi, diroKpirai, on " aTro- n Lk. xi. 42
0€KaT0UT6 TO TJOUOafiOf Kttl TO aKT^tfOl' KOI TO KU|JllKOt>, Kai a<|>1]KaT6 Heb.vii.5.
ra papuTcpa tou coixou, tt|k Kpiaif Kai toi' e\eoj'^ Kai TTjt' ttiotik •
in N. T.
-Q«c
TttuTa €0€i•*
~
iroi'qo'ai,,
J-
KUKEica
»>xâ 24. ootjyoi
jit)
«e>
a<pie»'ai.<*
i\'
tu9\oi,
(Amos
6).
vi.
«4o«"\'»
01' oiu\i|ôKTes
y
Toc
D
'^
'
KWJ'UTra,
i.S^'\
oe
ttj>' Ka)XT]\oi'
a
'
'
KaTairn'oi'Tes.
P *•*''*
in N. T.
°"'>'
™-/^'^t'
25. Ouai ufnv, Ypoi|xjJi.aTeis
"
Â.
koii
-c
f
apiaaioi, uiroKpiTai, oti KaOapijÊTC
<t A'»q Rev. xii.
16 (same
TO eibiQev TOO iroTTjpiou Kal rqs irapoxjiiSos, evwQev 8e yejiooo-ti' e^ ^

Cor^xv.
'
dpTraYTJs Kal * aKpaaias- 26. 4>apiaai€ to<}>\€, Kaddpiaoc TTpwTOK v*4.^Heb!
°
TO ekTos Tou iroTT|pioo Kal TTJs irapo^l'iSos,' Iva ye'i^Tai Kal to cktos swa?low
a^TUK 7 KaOapov. rLk'xi.gg.
Heb.x.34.
B I Cor. vii. 5.
1 TO cXeos in t^BDL. tov cXcov a grammatical correction.

' 8c after TavTa in BCLAI.
* a<)>eivai in ^^BL. aîcvai in CDAI al.
* 01 omitted in t^BL, by oversight, Weiss thinks. Tisch. retains, W.H. omit.

' CD omit «!, which, however, is in ^BLAI, and is retained by Tisch., W.H.,
and other editors.
* Kai Tr|s irapotj/iSos is in ^BCLAZ al., but is omitted by D, and may be a
mechanical repetition from ver. 25 (Tisch. omits, W.H. bracket).
7 avTov in BD and several cursives, the natural reading if Kai Tt)s Trapoxlr. be
omitted.
ance of the things (" non pro serie ver- without Ik, and this is in favour of the
borum, sed pro ratione rerum "). On this second view. But on the other hand in
view " these " means tithe-paying. — ver. 26 the vessels are conceived of as
Ver. 24. StvXiJovTcs (8ia and v\i], defiled by apTraYi) and aKpao-ia, there-
Passow), a little used word, for which fore presumably as filled with them. Here
Hesychius gives as a synonym, 8it|9€u, as in vi. 22, 23, the physical and ethical
to strain through. — t^v Kuvwira, ttjv are mixed in the figure. Ver. 26. <t>api- —
Kdp.i]Xov, the gnat, the camel : article o-aie TV(^X^ change from plural to
:
as usual in proverbial sayings. The singular with increased earnestness, and

proper object of the former part, is olvov : a certain friendliness of tone, as of one
straining the wine so as to remove the who would gladly induce the person ad-
unclean midge. Swallowing the camel is a dressed to mend his ways. KuOapiirov if — :
monstrous supposition, but relevant, the e|, ver. 25, istaken = by, then this verb will
camel being unclean, chewing the cud mean see that the wine in the cup be
:
but not parting the hoof (Lev. xi. 4). no more the product of robbery and un-
The proverb clinches the lesson of the bridled desire for other people's property
previous verse. (Weiss and Meyer). On the other view,
Vv. 25-26. Fifth woe, directed against that the cup is filled with these vices, the
externalism (Lk. xi. 39-41). t'Jjs irapo^rt- meaning will be, get rid of them. iva —
80s, the dish, on which viands were served. yivi)rai, etc., in order that the outside
In classics it meant the meat, not the dish may become clean. The ethical clean-
(to o\|/ov ovxi 8^ TO ayYCioy, Phryn., p. ness is conceived of as ensuring the cere-
176). Rutherford (New Phryn., p. 265) re- monial. Or, in other words, ethical
marks that our word " dish " has the purity gives all the cleanness you need
—
same ambiguity. lirwOcv 8J Ycp,ovo-iv l| (" all things are clean unto you," Lk. xi.
within both cup and plate are full of, or 41). Practically this amounts to treating
from. Ik is either redundant or it points to ceremonial cleanness as of little account.
the fulness as resulting from the things Christ's way of thinking and the Phari-
following filled with wine and meat pur-
: saic were really incompatible.
chased by the wages of unrighteousness : Vv. 27-28. Sixth woe, referring to no
luxuries acquired by plunder and licence. special Pharisaic vice, but giving a
The verb -ytp-ovo-i occurs again in ver. 27 graphic picture of their hypocrisy in
—
284 KATA MATOAION XXIIl.
27. " Oual vitXv, Ypap.|j.aT£is koi 4>apicraroi, oiroKpiTai, on wap-

t Ch. xxvii. ouoia^€T€ * * Tdcj)oi9 ° KCKOk'iau.^t'ots, oiTiKCs t£w6e>' aiv (haivovrai
xxviii. I. ' wpaioi, t(T^t)Qe^' 8e yi^Loucnv 6<rTiii)v I'eKpoj*' Kai irdcnjs dKadapaia;.
13 28. ouTw Kal ufxcis eûdcK iicc 4>aii'ca6e tois dKBpoiirois SiKaioi,
« Acts
\.
xxiii. »A~y
(.crdiViv oe fiecrroi tare
'<<}<uTroKpiatws'
I \
Kai dcoutas.
,
29. Oual uuir,

V Acts iii. 2, - V ^ - . / o , o
to. Kom. YpajXjjiaTeis Kai 4>apiaaioi, oTroKpirai, o~i otKooop,€iT€ toos Td<j>ous
xwv Trpo4)TiTw»', Kat Koa/A€iTC Td p,nf)p.6ia t^v SiKaiuK, 30. Kal
X^ycTC, El Tipei/S iy yais iQp,e'pais -rZiv TraT^pwK :^|jiwk, ouk a>' TJfxeK'
* Koifwvol auTwt' * Iv to* arp,aTi tw>' 31 wore fxaprupciTC
>»
I
Lk. T.
Cor.
iK, 20.
10.
X. , -../, ± -
eauTois, oTi uLoi core twi' (poveucrdKTwv tous Trpo<pY|Tas
I
7rpo(j)T)T<li»'.
V I >
.
'
>,-
32. Kai uiaels
Heb.x.33.
TTXr^pwaaTC ^ t6 jxcTpoK twk iraT^puf uixuc. 33. o<})£is, Y£^'^'T)u,aTa
'
B I have the simple oixoia^cn, which W.H. place in the margin,
* €<rr6 (leo-Toi in ^BCDL 13, 33, 6g al.
^ T]fM0a in both places in most uncials, including ^BCDL.

* avTwv before koivwvoi in BD (W.H.).
•''
irXriptuorcTe in B 60, firXTjpuaaTt in D both, according to Weiss, arising from ;
iiialMlity to understand the sense of the imperative (W.H. have B's reading in
margin).
general (c/. Lk. xi. 44). —Ver. 27. irapo- the outcome of dilettante hero-worship.
p.oid!|cT<, in B ofioidtere, under either form Ta4)ovs, p.vT)p.€ia, probably synonyms,
—
an/uipiix h'si'. KCKOViap.cvois (from Kovia, though there may have been monuments
dust, slaked lime), whitewashed, referring to the dead apart from burying places,
to the practice of whitewashing the sepul- to which the former word points.
chres in the month Adar, before passover irpo<|)T)Tciiv and SiKaCuv are also practi-
time, to make them conspicuous, inad- cally synonymous, though the latter is
vertent approach involving uncleanness. a wider category. —
KO(rp.ciTe points to de-
They would be wearing their fresh coat coration as distinct froin building opera-
just then, so that the comparison was tions. Fiirrer {W under ungen, p. 77)
seasonable {vide Wetstein, ad loc). — suggests that Jesus had in view the
€|(i>0ev, «£ra)9ev, again a contrast between tomb of Zechariah, the prophet named in
without and within, which may have the sequel, in the valley of Jchoshaphat,
suggested the comparison. upaioi, fair, — which he describes as a lovely little
without the result but not the intention
; temple with ornamental half and quarter
in the natural sphere, the aim in the pillars of the Ionic order. Ver. 30. X«- —
spiritual, the Pharisee being concerned YtT6 they not merely thought, or said by
:
about appearance (chap. vi.). ocrrewv, — deed, but actually so pointed the moral
etc., revolting contrast: without, quite of their action, not trusting to others
an attractive feature in the landscape ;
to dr?w the inference. T]p.e9a, not in —
within, only death-fraught loathsome- classics, -rifx-nv the usual form of sing, in
ness. —
Ver. 28. ovTO), etc.: the figure N. T. being also rare the imperfect, but ;
apposite on both sides the Pharisaic ; must be translated in our tongue, " if we
character apparently saintly really in- ; had been ". For the imperfect, used
wardly, of godlessness and immorality
full when we should use a pluperfect, vide
(avofAias), the result being gross syste- Mt. xiv. 4, and consult Burton, § 29.
matic hypocrisy. oiiK av TJfxcBa, the indicative with ov, as
Vv. 29-33. Final woe (Lk. xi. 47-48), usual in suppositions contrary to fact,
dealing with yet another phase of hypoc- vide Burton, § 248. —
Ver. 31. 5<rT€, with
risy and a new form of the contrast indicative expressing result — therefore.
between without and within apparent ;
— €avTois, to and against yourselves.
zeal for the honour of deceased prophets, Jesus reads more meaning into their
real affinity with their murderers. Ver. — words than they intended " our fathers "; :
29. olKoSofteiTt, may point to repair or yes they are your fathers, in spirit as
1
extension of old buildings, or to new well as in blood. —

Ver. 32. Kal, and, as
edif^ces, like some modern monuments, yc have called yourselves their sons,
ej(i8Koii', iroJs ^6yi]T€ ctiTO ttJs Kpiffeojs ttjs yeivtrqs ; 34. AiA touto,
" Ch.
iSou, eyw dTrocTTeXXw ivpos ufia? 'n-po<j)YiTas Kai (toc|)ous Kai Ypa|X)j,a- « "'/'.f
Tels Kai ^ e^ auTwf aTVOKTefeiTC Kai crTaupcocreTe, kqi li auToJ*'
IxaoTiywo'eTe iv rais cru»'aYWY**^5 ufiw*', Kai Sioj^ctc diro iroXews

^
£iS TToXii/ •
35. oTTws eX0if) e<j)' ufi&s irfif aifia SiKatok' iKy(uv6fi€vov
tirl rfjs
Y^5»
*^'"'° '''°" aipaTos "AêX tou SiKatou, Iws toG aifiaTo?
Zaxapioo ulou Bapaxi'ou, ov iôvevaare (leTaô tou yaou Kai tou
9u(ria(m]piou. 36. d|XT)i' X^y*** ufJll^'^ ^?ei TauTa frdcTa ' €itI t}|K
1 i«^BAZ I, 13, 33, 69 al. omit icai, found in CDL.

- €Kxvvvo(i€vov in ^BCDAZ al., i, 33 al.
3 irovTa Tavra in BXA2 (W.H. in margin) ; as in T. R., in ^^^CDL, Vul. Cop.
(Tisch., W.H. in text).
so show yourselves to be such indeed lows becoming thus a quotation, either

—
(Weiss). irXTipcioraTe. The reading nX-q- in reality from some unknown writing,
pcdO-CTC is due to shrinking from the idea as many think, or in the conception of
conveyed by the imperative. To the the speaker. I see no insuperable diffi-
same cause is due the permissive (Grotius culty in taking Mt.'s form as the original.
al.) or ironical (De W.) senses put Olshausen conceives of Jesus as speak-
upon the imperative. Christ means what ing, not as a personality involved in the
He says: " Fill up the measure of your limits of temporal Hfe, but as the Son of
fathers ; crown their misdeeds by killing God, as the essential wisdom of God.
the prophet has sent toôM. Do at
God The iyot might be justified without this
last what has long been in your hearts. high reference to the Divinity of Jesus,
The hour is come." Ver. 33. Awful — as proceeding from His prophetic con-
ending to a terrific charge, indicating sciousness in an exalted state of mind.
that the men who are predestined to The prophet habitually spoke in the
superlative wickedness are appropriately name of God. Jesus also at such a great
doomed to the uttermost penalty. o4>cis, — moment might speak, as it were imper-
Y€v. ex'-^''*''' already stigmatised as
!
sonally, in thename of God, or of wisdom.
false, fools, blind, they are now described Resch, Agrapha, p. 274 ff., endeavours
as venomous, murderous in thought and to show that "the wisdom of God"
deed. Cf. iii. 7. —
rrws ^vyi]T(, the de- was, like " the Son of Man," one of the
liberative subjunctive. " The verb of a self-designations of Jesus. Whether that
deliberative question is most frequently be so or not, I think it is clear from this
in the first person, but occasionally in passage, and also from Mt. xi. 28-30
the second or third. Mt. xxiii. 33, Rom. {vide remarks there), that He did some-
X. 14." —
Burton, § 170. times, as it were, personate wisdom.
Vv. 34-36. Peroration (Lk. xi. 49-51). The present airoorreXXa), regards the his
— Ver. 34. 8ia toOto. The sense requires tory of Israel sub specie acternitatis, for
that this be connected with both w. 32 which the distinction of present and past
and 33. The idea is that all God's deal- —
does not exist. irpo<|)T]Tas, etc. these :
ings with Israel have been arranged from names for the Sent clearly show that
the first so as to ensure that the genera- past and present are both in view. It is
tion addressed shall fill up the measure not merely the apostles, Ypa|X|x.aTeis {cf.
of Israel's guilt and penalty. The refer- xiii. 52) = airo<rToXovs, Lk. xi. 49, that are
ence of airooTTeXXu is not confined to in view. —

crTovp«<reTe, a hint at the im-
what had been done for that generation. pending tragic event, the Speaker one of
It covers all the generations from Abel the Sent. —
Kai €| avrStv, etc. a glance at :
downwards. The form in which the the fortunes of the Twelve. Cf. chap. x.
thought is expressed at first creates a 16-23. —
Ver. 35. oiro)s «Xfrj) divine in- :
contrary impression 'Eyii itiroo-TtXXw.

: tention read in the light of result. God
But either the kyii is used in a supra- sent messengers that they might be
historical sense, or it must be regarded killed, and that Israel by killing them
as a somewhat unsuitable word, and the might deserve to suffer in the final gene-
correct expression of the source found in ration wrath to the uttermost. Vide on
Luke's T) a-o4>ia rov 9eov tlirtv, what fol Mt. xxii. 7. — atp,a, thrice named :
" ter
— — — :
286 KATA MATOAION xxiii. 37-39.
' 3"' ''''•'•^*' T'*"'^" 37- 'lepouaoX^î, "icpooaaX^fi, ^ ATroKTeiVou«ro rods

Mk''"
phrase in,, ,.vopTt, ,

in- ^17 »irr--»
Lk. liii. Oo (AT] (le lOTjTC dir tws &k ttTrijTC, EuXoyri/x^Kos 6 ^px6p,6ô$ iv
I. 11; vii. oKOfiari Kupiou."
28. 2 Tim.
iii. 8. a here tnd in Lk. siii. S4- b bere in N. T. (P«. IxxxiT. 3). c Lk. xiii. 34. Rev. iv. 8
iz. 9; xii. 14.
* opvis before ctrurvvaYci in îÊDL i, 33, 69 al.

^ avTTjs in ^DAI
33 (Tisch.). B has neither avTT|t nor «avTT)« (W.H. have
aviTTjs, but within brackets).
' BL omit cp'Tjp.os, found in very many uncials (^CDAI al.) and versions. The
omission might be an assimilation to Lk. (xiii. 35), where the word is wanting in
many of the best MSS., but it is more likely to be an explanatory gloss. Vide
below.
hoc dicitur uno hoc versu magna vi," visits to Jerusalem not mentioned in the
—
Bengel. diri t. a., etc., from the blood Synoptics. But the allusion may be to
of Abel, the first martyr, mentioned in the whole history of Israel (so Orig.,
the first book of the Hebrew Bible, to Hil., Jer.,) and to the whole people, as
the blood of Zechariah, the prophet the children of the metropolis, the
named book (2 Chron. xxiv.
in the last Speaker still continuing to speak in the
20-22). — vlov
Bopaxiov, the designation name of God, as in ver. 34, and including
of the last but one of the minor prophets, Himself among God's agents. opvis, a —
applied here to the other Zechariah, by bird or fowl after Plato, a hen
; so ;
inadvertence either of the evangelist or here, the em.blem of anxious love. 6cpp,ov
of an early copyist. 8v iôvevcrare, — TO J«iov iTfpl ToL CKôva, Chrys. She
whom ye (through your spiritual ances- gathers her chickens under her wings for
tors) slew fact as stated in 2 Chron.
; protection against impending danger.
xxiv. 21. —
Ver. 36. tuLrfv solemn intro- : This Jesus and all the prophets desired
duction of a statement terrible to think to do ;a truth to be set over against the
of: sins of countless generations accum- statement in w. 34-35, which seems to
ulating for ages, and punished in a final suggest that God's aim was Israel's
representative generation true, however ; —
damnation. rd voa-<rla (Attic, v€0(r«r£a
terrible. form disapproved by Phryn., p. 206), her
Vv. 37-39. Apostrophe to the Holy brood of young birds. C/. Ps. Ixxxiv. 4,
City (Lk. xiii. 34).- Elra irpos ttjv iriXiv where, as here, a pathetic use is made
diroo'Tp^(j>ci Tov Xoyov. Chrys., H. Ixxiv. —
of the emblem. ovic qfleXiô-aTe, ye
— Ver. 37. 'Icpovo-aXi^p., the Hebrew would not, though I would (rjOtXtjo-a).
form of the name, exceptional in Mt., Man's consent necessary. Ver. 38. —
very appropriate to the solemn situation. ISov, etc., solemn, sorrowful abandon-
Twice spoken why ? " It is the fashion
; ment of the city to its fate. d({>UTai —
of one pitying, bewailing, and greatly v|Aiv, spoken to the inhabitants of
loving," Chrys. —
airoKTcivovira, X160- Israel. 6 oIko; v., your house, i.e., the
ôXovo-a present participles, denoting
: city, not the temple the people are
;
habit and repute, now and always be- conceived of as one family. cpT)p.os, —
—
having so killing, stoning. irpos avrr\v, — wanting in BL, and omitted by W.H.,
to her, not to thee, because the participles is not necessary to the sense. The
are in the nominative, while 'Icpovo-aXtju, sentence is, indeed, more impressive
is vocative: "exeniplum compellationis without it " Behold your house is
:
per vocativum ad quam deinceps non abandoned to your care those who :
amplius spectatur" (Fritzsche). Grotius would have saved you giving up further
regards the transition from second to effort ". What will happen left to be
third person as an Orientalism. imagined just what Iprjuos expresses
;
irocraKis, how often on this word has

; desolation. —
Ver. 39. d-rr' apri, from
been based the inference of frequent this moment, Christ's prophetic work
;
XXIV. 1—3. EYArrEAION 287
XXIV. I. KAI efcXOwt' 6 'iriaoGs etropeucTO Atto tou icpoC ^ Kal a parall. Ch
Trpo(n]X6oc ol |xa0if)Tal auTou cTriSeiâi auTw rots oiKooo^d; tou lepou.

~«~ xxvi. 6:.
Acts vi.
2. 6 Se 'Itjctous
"^
eiTrei' aurois, " Ou pXe'ircTC irdrra Taura ^ ; d/xT)f y. 1. Gal.
X^Y'^ ufAi*') o" H^T) d<|)e0tj wSe XiGos eiri Xifloc, os ou (jit) * ' KaraXuSir)- b again w
^ fl , 'ex • - > ^ - " - ,v - -vn 27,37.39.
(rerai. 3. Kaorjfiev'ou be outou ctti tou opous Twt' eAaioiv, irpocnfiMJoc nowhere
auTw 01 |jia0T)Tai kot lOiac, Aeyorres, Elite T/Jii*'* iroTC TauTa cospp.,
tCTTtti ; Kol Ti TO cnjfieiof rrjs otjs ^ irapouaias, Kal ttjs * * aorreXcias i„ Hpis'^t'ies.
C vtVie Ch.
ziii. 39
' airo tov icpov e-iropcvcro in ^BDLA2 (so modern editors).
^ For o Se h](rov9 ^BDL al. versions have o Sc airoKptdEis without It]o-ovs.

* Tavra iravra in ^BCLX al. D has the words in same order as T. R.
* (it) wanting in J»^BCDLXAI al. » nis omitted in Jn^BCL i, 33 al.
done now: remains only to die. Iws

it — theComing of the Son of Man, and the
av future contingency on
ei-n-T^re : a End of the Age, and the connection
which it depends whether they shall ever between these things ? A history of
see Him again (Weiss in Meyer). He opinion on these topics cannot here be
will not trouble them any more their till given a confident attempt at answering
;
mood change and they be ready to re- the questions propounded I am not pre-
ceive Him with a Messianic salutation. pared to make perhaps a final satis-
;
The exquisite finish of this discourse, factory solution of the probltm is not
in the case of ordinary orators, would attainable. I offer only a few general
.suggest premeditation and even writing. considerations which may, at least, help
We have no means of knowing to what readers to assume a right attitude towards
extent Jesus had considered beforehand the problem, and to bring to the study of
what He was to say on this momentous the discourse a sympathetic spirit.
occasion. The references to the whited 1. The time was suitable for some
sepulchres and the tombs of the prophets such utterance. The situation was this :
show that the speech was in part at Jesus expecting death in a few days
least an extempore utterance. convinced that the moral and religious
Chapter XXIV. The Apocalyptic condition of the Jewish people is hope-
Discourse. This chapter and its lessly bad, and that it must ere long end
synoptical parallels (Mk. xiii., Lk. xxi.) in disaster and ruin surrounded by ;
present, in many respects, the most friends who are to be, after the decease
difficult problem in the evangelic records. of their Master, the missionaries of a
Many questions may be, have been, new faith in a troublous time, when an
asked concerning this discourse on things old world is going down and a new
to come. Which of the three versions world is coming into being. Here surely
comes nearest to what Jesus said ? Did is an occasion to provoke the prophetic
He say all that is here reported on this mood At such supreme crises pro-
!
occasion, or have we in all the versions, phetic utterances, apocalyptic forecasts,

more or less, a combination of words are inevitable. Here they are, whom-
spoken at different times? Were the soever we have to thank for them. From
words here collected, all of them, or even whom are they more likely to have pro-
the greater number of them, ever spoken ceeded than from Him who had such
by Jesus at any time have the evan- ; clear insight into the moral forces at
gelists not worked up into the discourse work, and into the spiritual phenome-
a Jewish, or Jewish-Christian, apoca- nology of the time ?
lypse, or given us a composition of 2. The aim of any prophetic discourse
their own, consisting of certain login of Jesus might deliver at this crisis, like that
the Master, as the nucleus, with addi- of all true prophecy, would be ethical;
tions, modifications, and comments in not to foretell, like a soothsayer, but to
the light of subsequent events ? Finally, forewarn and forearm the representatives
what is the didactic significance of the of a new faith, .so that they might not
discourse, what did Jesus mean to teach lose their heads or their hearts in an evil
His disciples respecting the themes perplexing time— not to gratif\' curiosity
treated the Ruin of the Holy City,
: but to furtify against coming trial.
—
288 KATA MATOATON XXIV.
with ToC aiwcos 4. Kai diroKpiOcls 6 'irjaoGs fluev airrois, "*

BXiueTe,
^1)
,^-,,/
it
and «or.
sub.
,
Mk. ^1^ Tis up,a9
, ~
;
\ ,
ir\a>'T)<rr]. 5-
\\vr.\/
n'o\\oi yap cAeucrofxai cni tw ov'op.aTi
Lk xxi. 8. fiou, X^yoi'TCSj 'Eyw cifii f> Xpio-ros • Kai iroXXoOs irXaKiâouffi.
Acts xiii.
40. 1 Cor. viii. 9; z. la. Gal. . 15. Heb. zii. 33 ; with ^^ and f«t. iud. Col. 1L8. Heb. iii. la.
3. Prophetic utterance with such an assigned to diri tov Upov before the
aim would not need to be exact in state- verb, jirop. MSS., suggests
in the best
ments as to dates and details, but only to connection wiili J|eX6wv. Some, however
be true as to the sequence and general (Weiss, Schanz, etc.), insist that the
character of events. From all we know words must be taken with jirop. to give
of Hebrew prophecy it was to be ex- to the latter a definite sense. In reality
pected that the prophesying of Jesus they go along with both, the full meaning
would possess only this latter kind of being : going out from the temple. He
truth, instead of being like a " history of was going away from it, when, etc.—
events before they come to pass ". The jiropcvcTo the imperfect, indicating an
:
version of the evangelic apocalypse that action in progress when something else
least resembles the description of pro- happened. There is an emphasis on the
phecy now quoted from Butler's Analogy idea of the verb. He was going away,
(part ii., chap, vii.) will come nearest to like one who did not mean to return.
the original utterance. This considera- Hence the action of the disciples next
tion tells in favour of Mt. and Mk. reported.— ^TTiSeiâi they came to their :
4. All prophetic or apocalyptic utter- Master, going before in a deeply pre-

ances have much in common phraseo- ;
occupied mood, and tried to change the
logy and imagery tending to become gloomy current of His thoughts by in-
stereotyped. The prophetic literature viting Him to look back at the sacred
of the O. T. had indeed provided a structure innocent, womanlike but
;
vocabulary, which by the Christian era vain attempt.—rds olKoSop,ds the :
had become normative for all speech whole group of buildings belonging to
concerning the future. Hence Jewish, the holy house magnificent, splendid, ;
Jewish-Christian, and Pauline utterances as described by Josephus (B. J., v., 5,

of this kind would in many particulars 6), appearing to one approaching from a
retêmble one another, and it might be distance like a snow mountain (opti
difiicult to decide by mere internal evi- Xtovos irXripci) topped with golden
dence from what circle any particular pinnacles, which for forty years, in his
utterance emanated. But it is not pro- Napoleonic passion for architecture,
bable that the evangelists would introduce Herod the Great had been building to
into a professed report of a discourse the glory of God and of himself. Ver. —
by Jesus a current apocalypse of known 2. 6 %\ oiiroK., but, advcrsatively. He
Jewish origin unless they had reason to answered, in a mood entirely different
believe that Jesus had adopted it, or en- —
from theirs. ov pXeireTe do you not see ;
dorsed its forecast of the future (vide all these things ? = you ask me to look
Weizsacker, Untersuchungcn uher die at them, let me ask you in turn to take a
Evang. Gesch., pp. 126, 551). good look at them. ravra these things, — :
5. As we have seen reason to believe not buildings, implying indifference to

that in previous reports of our Lord's the splendours admired by the disciples.
Discourses (e.g., of the Sermon on the — ov aêd^, etc.
(i.'f| not an exact :
Mount and of the Mission Discourse, description ex eventu, but a strong state-
chap. X.) grouping of kindred material ment of coming destruction (by fire) in
irrespective of historical occasion has prophetically coloured language (Micah
taken place, so we cannot be surprised if iii. 12 Jer. xxvi. 18).
;
So Holtz., H.C.
traces of a similar procedure present Ver. 3. An interval of silence would
themselves here. The remark applies naturally follow so stern a speech. This
especially to the latter part of the verse accordingly shows us Jesus with
chapter, w. 37-51, which contain logia His disciples now on the other side of
given by Lk. in other connections (chaps, the Kidron, and sitting on the slope
xii.and xvii.). of Olivet, with face turned towards
Vv. 1-3. Introduction (cf. Mk. xiii. Jerusalem Master and disciples sitting
;
1-4 Lk. xxi. 5-7). Ver. i.

; j|(\9wv, — apart, and thinking their own thoughts.
going out from the temple, within whose Satisfied that the Master means what
precincts the foregoing anti-Pharisaic He has said, and not daring to dispute
manitetto had been spoken. The position His prophetic insight, they accept the
—— ; —"
EYArrEAlON 289
6. McXXiâere 81 dKoucic iroX^fious koI *dKOols iro\i)j.uv. ipare, t vide Ch.
oeiaOe • Set yoip irdvra ^ y^viaQai. dXV outtu €<rrl ri tA.os. f Mli. xiii. 7.
7. *EY€p0r]o-eTai yap eot'os eiri etfcos, Kai pacriXeia eiri paaiXeiaK •

ii. 2.
2 „_» > > X r_/ gsame

Kai laorrai Xipiol Kai Xotfiot,^ Kai aei(T|Xol * KOtA *T<5irOOS. phrase In
Mk.xiii.8.
' irovTo omitted in ^DBL i, 33, 209. The sentence is more impressive without.
' t^BD a b e ff^ omit Kai Xoi|xoi possibly by similar ending (Weiss). The words
are in CAZ al. Mod. editions omit (Trg. in margin).
fate predicted for Jerusalem, and now Messianic fanaticism inevitable,all the
desire to know the when and how. kot* more that they have rejected the true
ISiav looks as if borrowed from Mk., spiritual Christ. Josephus testifies that
where it refers to four of the disciples this was the chief incentive to war
coming apart from the rest. It goes against Rome (B. J., vi. 54). The aim
without saying that none but the Twelve of the popular Messianic hope was inde-
—
were there. ri xi orTjjAeiov t. <r. ir., etc. pendence, and all leaders of movements
The questioners took for granted that having that goal in view came in the
all three things went together destruc- : name of " Christs," whether they
tion of temple, advent of Son of Man, formally assumed that name or not. It
end of the current age. Perhaps the is doubtful if any did before the destruc-
association of the three helped them to tion of Jerusalem, but that does not
accept the first as a fact. Weizsacker falsify Christ's prediction, which is ex-
(Untersuchungen, p. 549, note i) suggests pressed in terms of an idea rather than
that the second and third questions are m technical terms suggested by fact. It
by the evangelist to correspond
filled in is not a vaticinium ex eventu ; yet
with the answer. So also Weiss in strictly true, ifwe understand by one
Meyer. The mam subject of interroga- coming in the name of Christ a leader of
tion is the predicted ruin : when will it the fight for liberty (vindicem libertatis,
happen, and how shall it be known when —
Grotius). ffoXXov; irXaH^covo-iv. The
it is at hand, so as to be prepared for political Christs, leaders of the war
it ? Cf. Mk. and Lk., where this alone against Rome, deceived the bulk of the
is the subject of question. irapovcr(a — people. Jesus wished His followers to
(literally presence, second presence) and hold entirely aloof from the movement.
o-uvreXcio tov aiwvos are the technical To warn them against sympathising with
terms of the apostolic age, for the second it was by no means superfluous {vide Lk.
advent of Christ and the close of the pre- xxiv. 21, Acts i. 6). Ver. 6. Second—
sent order of things, and they occur in Mt. —
sign : wars. nôX^jiovs ical oCkogLs it. :
only, so far as the Gospels are concerned. vague phrase suitable to the prophetic
Do not the ideas also belong to that age, style, not ex eventu; well rendered in
and are not the questions here put into A. V. "wars and rumours of wars " = wars
the mouth of the Twelve too advanced near and remote (Bengel, Meyer), or
for disciples ? better " actual
: and threatened
Vv. 4-14. Signs prelusive of the end. (Speaker's Com.), The reference is not
(Mk. xiii. 5-13, Lk. xxi. 8-19). Ver 4. — to wars anywhere in the world, but to
pXeireTt: again {vide ver. 2), but here = those in the Holy Land, arising, as they
see to it, Cf. Heb. iii. 12.
take heed. were sure sooner or later to do, out of
irXavTio-)ri, any one deceivi you
lest Messianic fanaticisms. Christ speaks
striking the practical ethical keynote of not out of foreknowledge of the actual
the whole discourse its aim :not to facts as reported by contemporary
gratiiy curiosity, but to guard against historiansand collected by modern
deception and terror ((*.•?! 6poei(r9<, ver. 6) commentators (Grotius, etc.), but by
— heads cool, hearts brave, in a tragic prophetic logic: given Messianic hopes
—
epoch. Ver. 5. iroXXoi ydp eXevorovxai, misdirected, hence wars, hence ruin.
etc.,the yJrsi omen the advent of pseudo- lieXXTjorcTe, future of a verb, whose very
Messiahs. This first mentioned, quite meaning points to the future ye will be :
naturally. Ruin of Jerusalem and the about to hear, by-and-by, not for a
nation will come through revolt against while often delusive times of peace
;
Rome, and the deepest cause of revolt before tragic times of war. Vide
will be the Messianic hope as popularly Carlyle's French Revolution, book i.
understood. Volcanic outbursts of opaxe, (I'î Qpotla-Qt, see, be not scared
.19
— ::
290 KATA MATeAION XXIV.
h Mlc. niii.8. 8. irdvra 8e raora Apx^ wSikw*'. 9. T6re TrapaSuaouoriK uuas

Acts ii. 24, , „, , . , „ > w A , ^
I Tbess.v. CIS 9\iH'iK, Kai diroKTCôucrii' ufxag koi taeave piia'Oup,€ôi utto
TTClkTW*' TWf iQv(j)V 8tA t6 OMOfxd |J10U. 10. Kttl TOTC (TKacSaXlCTOl^-
(Torrai ivoXXoi, Kai dXXr'jXous iTapa8(<5aou<n, Kal i).iar\(rou(Tiv dXXi^Xoo?'
out of your wits (6po^w, originally = cry quoted), but no stress should be laid on
aloud later use = to terrify, as if with
; them.— Kara tcJitovs most take this as :
a scream here passive in neuter sense).

; meaning not earthquakes passing from
This reference to coming wars of libera- place to place (Meyer) but here and
tion was natural, and necessary if the there, passim. Vide Eisner and Raphel,
aim was to fortify disciples against who cite classic examples. Grotius
future events. Nevertheless at this point, enumerates the places where they
in the opinion of many critics, begins —
occurred. Ver. 8. iravra Zi yet all :
the so-called " Jewish apocalypse," which these but a beginning of pains. It is
Mk. and after him Mt. and Lk. have not necessary to find here an allusion to
interwoven with the genuine utterance the Rabbinical idea of the birth pangs of
of Jesus. The latter embraces all about Messiah, but simply the use of a
false Christs and apostolic tribulations natural and frequent Biblical emblem
(4-5, 9-14, 22-23), the former all about for distress of any sort. As to the date
war, flight, and the coming of the Son of the Rabbinical idea vide Keil. The
of Man
with awful accompaniments (7-8, beginning : such an accumulation of
15-22, 29-31). Vide VVendt, L. J., i., p. horrors might well appear to the in-
10 f., where the two series are given experienced the end, hence the remark to
separately, from Mk., following in the prevent panic.
main Weiffenbach. This critical Vv. 9-14. Third sign, drawn from
analysis is ingenious but not convinc- apostolic experiences. This passage
ing. Pseudo-Christs in the sense ex- Weiss regards as an interpolation into
plained and wars of liberation went the prophetic discourse by Matthew
together in fact, and it was natural they following Mark. It certainly resembles
should go together in prophetic thought. Mt. X. 17-22 (much less, however, than
The political Messiahs divorced from the the corresponding passage in Mk.), and
politics become mere ghosts, which individual phrases may be interpolations
nobody need fear. Sci yîp Y* Their— but something of the kind was to be ex-
eventual coming is a divine necessity, pected here. The disciples were not to
let even that consideration act as a be mere spectators of the tragedy of the
sedative and for the rest remember that
; Jewish nation destroying itself. They
the beginning of the tragedy is not the were to be active the while, preaching
2nd —
aXX' ovttu t. t.: the end being the the gospel of the kingdom, propagating
—
thing inquired about the destruction of the new faith, bringing in a new world.
the temple and all that went along with Jesus would have them go on with their
—
it. Ver. 7. Further development of the work undistracted by false enthusiasms,
war-portent, possibly here the prophetic or warlike terrors, and to this end assures
range of vision widens beyond the them that they will have both to do and
bounds of Palestine, yet not necessarily. to suffer a great deal before the final
In support of limiting the reference to crisis of Jerusalem comes. The ground
Palestine Kypke quotes from Josephus of this prophetic forecast as to their
words describing the zealots as causing experience is faith that God will not
strife between people and people, city allow the work He (Jesus) has inaugu-
and city, and involving the nation in rated to perish. The gospel will be
civil war (B. J., iv., 6). — Xi.fj.ol ical Xoip.o£, preached widely, with whatever tribula-
famines and pestilences, the usual tions to the preachers. Ver. 9. —
6Xi\j;iv,
accompaniments of war, every way likely from 6XCp<o, originally pressure (o-xe'vojo-is,
to be named together as in T. R. koi Hesychius), in N. T. tropical, pressure
<rci(rp.oi, and earthquakes, representing from the evils of life, affliction. Again
all sorts of unusual physical phenomena in ver. 29, in reference to the Jewish
having no necessary connection with the people. The apostles also are to have
political, but appealing to the imagina- their thlipsis. — a-KOKTevovcriv vfia.^, they
tion at such times, so heightening the will kill you. Lk. xxi. 16 has " some of
gloom. Several such specified in com- you" (l| iip.<uv). Some qualification of
mentaries (vide, e.g., Speaker's C, and the blunt statement is needed such as ;
Alford, from whom the particulars are they will be in the mood to kill you (cf.
— — ' — ;
&-I5. EYAITEAION 291
1 1 Kal TToXXol U/euSoTTpoAnTai evepOiiWovTrai, Kal -nXavnaouaK iroX- i here and

in Acts vi.
\ y , \ , t
7;vii.i7;
Xous" 12. Kal Sid TO 'irXTiSucdTjfai tt]^ dcofiia*' ' \\iuyr\cTi.Tai. r\
JJ^- 31 ""•
»\ t , ' ft f\ » ;
Twf iroXXu*' 1 3. 6 oe uiroiieiKas ets reXos, outos CTuoiâeTai.

\>rv -o\''o\-J
dY<£irn • 24.
^"'^ °"'''
14. Kai KripuY0i]creTat touto to €uayyi\(.ov paaiXeias tt]s ev o\t) tt] in N. T.
, , - - «n > » »> '
k V k C/. I Cor.
,
oiicoop.£rr), €ts fiaproptor irao-i tols eOfeffi. Kai Tore Tjsti to xv. 24 (to
tA.09. 15. 'Otok ouf iStjtc to '

pSeXayfJia ty]s " ep7]p,(uo-ews, to pTjGci' Iolu7ely).
IMk.xiii. 14.
Lk. xvi. 15. Rev. xvii. 4, 5 ; xii. 27. m Mk. xiii. 14. Lk. xxi. 20.
John xvi. 2). —T«v idviiv: not in Mark, to endure. —

(r&»9T|(r€Tai, shall be saved in
universalising the statement = hated by the sense of xvi. 25. The implied truth
all the nations, not Jews only. Ver. — underlying this test is that there will be
10. o-KovSaXtcreiio-ovTai natural sequel: ample time for a full curriculum of trial
of apostolic tribulation, many weak testing character and sifting the true
Christians made to stumble (vide xiii. from the false or temporary Christian.—
21) ;this followed in turn by mutual Ver. 14 asserts the same thing with
treachery and hatred (ital aXXriXovs, regard to the preaching of the gospel of
etc.). —
Ver. 11. \|;ev8o'n-po<|)'nTot, false the kingdom time for preaching it in
:
prophets. The connection requires that the whole world, to all nations, before
these should be within the Christian the end. Assuming that the terminus
community (otherwise in ver. 24), giving is the same this statement seems incon-
false presentations of the faith with sistent with that in x. 23. But the aim
corrupt motives. A common feature in is different in the two cases. On the
connection with new religious move- earlier occasion Jesus wished to ensure
—
ments (vide on vii. 15). Ver. I2. dvo(*iav. that all Israel should the gospel hear
Weiss and Holtzmann (H. C.) take this before the therefore He
end came ;
in the specific sense of antinomianism, emphasised the shortness of the time.

a Wbertine type of Christianity preached Here He wishes to impress on the
by the false prophets or apostles, the disciples that the end will not be for a
word in that sense of course to be credited good while therefore He emphasises
;
to the evangelist. The word as used by the amount of preaching that can be
Christ would naturally bear the general done. Just on this account we must
sense of godlessness or iniquity. We not strain the phrases iv oX-j] t. oIk.,
may wonder at the use of such a word iro<riv Tois 10. They simply mean :
in connection with nascent Christianity. extensively even in the heathen world.

It would require a considerable time to But they have the merit of setting before
make room for such degeneracy. But the disciples a large programme to occupy
the very point Jesus wishes to impress their minds and keep them from thinking
is that there will be room for that before too much of the coming catastrophe.
the final crisis of Israel comes. \^vyr\cr- Vv.15-22. The end at last (Mk.
tTai, etc., will cool the love of many. xiii.14-20, Lk. xxi. 20-24). orav ovv, —
4». is an Iiapax h'<;. 2nd future passive when therefore, referring partly to the
of ij'vx'*' ^° breathe. One of the sad preceding mention of the end, partly to
features of a degenerate time is that the effect of the whole preceding state-
even the good loose their fervour. ment " This I have said to prevent
:
aya.ir-1], love of the brotherhood, here premature alarm, not, however, as if the
only in this sense in Synoptical Gospels, end will never come it will, when ;
the distinctive virtue of the Christian, therefore, etc." the sequel pointing out ;
with a new name for a new thing. Ver. — the sign of the end now near, and what
13. 6 {nro|X€ivos, he that cndureth ; the to do when it appears. to pScXvyfia
verb used absolutely without object. T'qs cpi]|ji,ucrc(a« this the awful portent:
The noun vnro(jiovT| is another of the what ? The phrase is taken firom Daniel
great words of the N. T. Love and as expressly stated in following clause
Patience, primary virtues of the (to pt)9ev, etc.), vide Dan. ix. 27, xi. 31,
Christian doing
: good, bearing ill. xii. II. There and in i Mace. i. 54 it
The endurance called for is not merely seems to refer to some outrage on Jewish
in love (Fritzsche), but in the faith and religious feeling in connection with the
life of a Christian in face of all the evils temple (<(>Ko8dfx.T]o'av p. cp. eirl to Ovaia-
—
enumerated. els reXos, to the end, i.e., «rTT]pioK are the words Mace. 1. 54,
in i
of the OXt\j/is, as long as there are trials similarly in vi. 7). In a Jewish apoca
— — —"
:
292 KATA MAT0AION XXIV.
D Act! ri. 13 SiA Aaki^X TOO Trpo(î^Too, dyiw

{of the f
temple); »'oeiTW ')
\
1
^
6.
r
tot« 01
<
ir
i(rri)%
rf]
•
tt* "
»'
t^ttw '
•
louSaia êvytTotaav Ini'^ xa oprj

(4 AvayivucTKiitv
^l^'• •
xi. 48 17. 6 ItrX ToC SwfiaTos fi?| KaraPaiv^TO) ' Spai ti ' ^k Tr\s o'lKias
the Und). aoTOu •

lo. Kai o ev tu» dypu piT) eiTicrTp€\|/aTW oivicrw dpai xa ifidxia'
auxou. 19. ooai Se rais iv ya<rrpi ^xo"*^**"-? •'^'^ Tais GirjXaôucrais
iy iKeiyais xais i^fi^pais- 20. irpotrcuxfo'^c Se Iva (Jlt) yiyriTaL if
' ci« in BDAl al. The parall. have cis, and just on that account «iri (^LZ) may
be the true reading.
» KoxaParu) in t^BDLZI aZ. (Tisch., W.H.).
* TO in BLZAI al. ti in D.
* TO ifiaxtov in ^BDLZJ al. The plural is pointless.
lypse, which this passage is by some uxTKav, etc. this is mo.st likely an
:
supposed to form a part of, it might be interpolated remark of the evangelist

expected to bear a similar meaning, a bidding his readers note the corres-
technical sense for a stereotyped ex- pondence between Christ's warning word
pression. Not 80 on the lips of Jesus, and the fact. In Christ's own mouth it
who was not the slave of phra£es but would imply too much stress laid on
their master, using them freely. Then Daniel's words as a guide, which indeed
as employed by Him it must point to they are not. In Mark there is no
some broad, easily recognisable fact, reference to Daniel, therefore the re-
which His followers could at once see ference there must be to the gospel (on
and regard as a signal for flight a fact ; this verse consult Weiss-Meyer).
not merely shocking religious feeling but Ver. 16. oi ^v xg *l., those in Judaea
threatening life, which He would have who have no part in the struggle, with
no disciple sacrifice in a cause with special reference to disciples of Jesus.
which they could have no sympathy. There would naturally be some in the
Then finally, true to the prophetic as city, therefore the counsel to fly must
distinct from the apocalyptic style, it refer to a point of time antecedent to the
must point to something revealing pro- commencement of the siege. €irl to 8ptj, —
phetic insight rather than a miraculous to the mountains outside of Judaea, i.e.,
foresight of some very special circum- east of the Jordan general as befits
;
stance connected with the end. This prophetic speech. The actual place of
consideration shuts out the statue of refuge was Pella, as we learn from
Titus or Caligula or Hadrian (Jerome), Eusebius, H. E., iii,, 5, 3. Vv. 17, 18 —
the erection of a heathen altar, the vividly express the urgency of the flight.
atrocities perpetrated in the temple by & lirl t. 5., etc., the man on the house
the Zealots, etc. Luke gives the clue top must fly without stopping to get
(ver. 20). The horror is the Roman army, articles of value in the house down the
and the thing to be dreaded and fled outside stair and off. to Ik t. oIk.,
from is not any religious outrage it may elliptical = the things in his house,
perpetrate, but the desolation it will —
from his house. 6 iv t^ oyp^, let the
inevitably bring. That is the emphatic man in the field, on hearing the fatal
word in the prophetic phrase. iprj^wcrcws — report, fly in his tunic, not returning
is genitive of apposition = the horror home for his upper robe. " No man
which consists in desolation of the land. works in his mantle, the peasant leaves
The appearance of the Romans in it at home, now as in Christ's time
Palestine would at once become known (Furrer, Wanderungen, p. 117). Vv. ig, —
to all. And it would be the signal for 20 describe the pathos of the situation
flight, for it would mean the end near, woe to women with child, they cannot
inevitable and terrible. iv r6ir^ ii-yi<f, get rid of their burden and to women ;
one naturally thinks of the temple or the nursing, they cannot abandon theif
holy city and its environs, but a " holy children as men can their money or
place " in the prophetic style might mean their clothes (Sio rhv Scap.ov ttjs ^vvttn,
the holy land. And Jesus can hardly Euthy. Cf. Chrys. and Theophy.). A
have meant that disciples were to wait touch this worthy of Jesus, sign mark of
till the fatal hour had come.— & dvayiv- genuineness. —
Ver. 20. itpotrtvxta^t.
— :
4>uy?) vaSiv '

x''H''^^°55 H''')^^
^*' ^ aappdrw. 21. "Ecttui yolp rire o fiiie Ch.
6X11I/1; iicYciXt], ola ou vlvoj'ei' dir' (ipx^9 Koaiiou ews toC »'u»', ouS p here and
ou (JLTj Y€i'T)Tai. 22. Kai ei fitj 'cKoXopajOTjcraj' ai i^fxcpai CKCicai xiii. 20 in
ouK &v iautQf] -rrao-o <rdpi • 81A 8e Toiis ' ckXcktous KoXoPuOiqaorrat below.
c
ai iîi£pai CKeiKai.
I . ~
23. Tore
ftp
iw Tis « -
ujAif cnrrj,
w 'ic
loou,
/ »-c
woe
« w
o Xptcrros,
/ q vv. 14,
Mk.
31.
xTii.
^ -« . , j_ A» \ I C' * 20, 32. Lk.

t] wSe, |JLT) m(rrcuoTf)Te. 24. EyepeTio-orrai y^P t^ôoXP'^TO' ^°-^ xviii.7(an
- „
(}/€u8o-n-po<j)T|Tai,
\,c»
koi 'Swaouai
r
'air)p.eLa
- /\
fieydXa KOi
^^/
xtpoTa,
"»
wore
apparently
vrith a
irXarfjcrai,^ el Sucarî', Kal toOs €kX6ktous. 25. iSou, irpoetprjKa sensed

r Acts ii. 19
(Dent. xiii. i). s always plural mnd coupled with <n)/i«ra (John iv. 48. AcU ii. 19, 43, etc.).
» Ji^BAI al. omit tv.
^ irXavrjo-ai is the reading of BXAI al., and probably the true one. J^D have
•jrXavTjeTivai (Tisch.). LZ have irXavaaOat (W.H. with irXavT|<rai in margin).
etc. (iva with subjunctive instead of lypse hypothesis. 8ia 82 t. jkXcktovs

}i,T| — :
infinitive as often in N. T. after verbs of the use of this term is not foreign to the
exhorting, etc.), pray that your flight be vocabulary of Jesus {vide xxii. 14), yet it
not in winter (xeijiJivos, gen. time in wh.) sounds strange to our ears as a designa-
or on the Sabbath (o-appdrui, dat., pt. of tion for Christians. It occurs often in
time). The Sabbatarianism of this the Book of Enoch, especially in the
sentence is a sure sign that it was not SimiUtudes. The Book begins: "The
uttered by Jesus, but emanated from a words of the blessing of Enoch, where-
Jewish source, say many, «.§., Weizsacker with he blessed the elect and righteous
(Untersuchungen, p. 124), Weiffenbach who will be living in the day of tribula-
{Wiederhmftsgtdanke, i., p. 103) ap- tion when all the wicked and godless are
proving. But Jesus could feel even removed" {vide Charles, The Book of
for Sabbatarians, if they were honest, as Enoch, p. 58). The idea attaching to
for those who, like John's disciples, the word here seems to be those :
fasted. Vv. 21, 22. —The extremity of selected for deliverance in a time of
the distress. —
Ver. 21 represents it as general destruction «» the preserved.
unparalleled before or after, in terms re- And the thought expressed in the clause
calling those of Daniel xii. i ver, 22 as is that the preserved are to be preservers.
;
intolerable but for the shortness of the Out of regard to their intercessions away
—
agony.- tKoXoPufltjo-av (from KoXoP(is> amid the mountains, the days of horror
k6Xo9, mutilated) literally to cut off, e.g., will be shortened. A thought worthy of
hands or feet, as in 2 Sam. iv. 12 here Jesus. ;
figuratively to cut short the time: nisi Vv, 23-28. False Christs again (Mk.
breviati fuissent (Vulgate). The aorist xiii. 21-23, Lk. xvii. 23, 24,37). Ver. 24. —
here, as in next clause (i<Tu>9r\), is used \|/«v8<5xpiorTot, in the same sense as in
proleptically, as if the future were past, ver. 5 there referred to as the cause ;
in accordance with the genius of proof all the trouble, here as promising
phecy. —
ovK av, etc. the ovk must be deliverance from the trouble they, or
:
What would
joined to the verb, and the meaning is their like, have created.
all flesh would be not saved ; joined to one not give for a Deliverer, a Messiah
iraaa the sense would be not all flesh, at such a dire crisis The demand 1
i.e., only some, would be saved. co-wOt| would create the supply, men offering
refers to escape from physical death in ;
themselves as Saviours from Rome's
ver. 13 the reference is to salvation in a power, with prophets (i|>«v8oirpo<|)TJTai)
higher sense. This is one of the reasons preaching smooth things, and assuring a
why this part of the discourse is regarded despairing people of deliverance at the
as not genuine. But surely Jesus cared last hour. (t-f)
—
irio-T«iJOTjT€, says Jesus
(ver. 23), do not believe them no salva-
for the safety both of body and soul :
{vide X. 22, 30). The epistle of Barnabas tion possible ; listen not, but flee. ical —
(iv.) contains a passage about shortening Suo-ovaiv, etc., and will give great signs
of the days, ascribed to Enoch. Weiz- and wonders. The words recall Deut.
sacker [Untersuchungen, p. 125) presses xiii. I. Desperate situations require a
this into the service of the Jewish apoca- full use of all possible power? of persua-
—— 1 —
294 KATA MATGAION XXIV.
Ch. xxviii. up.ii'. 26. Ihv ooc eXtvtjicnv ufi.lv, 'iSou, iy Tjj Ipr^jita ^<rri, |iY)
18; xi. 36
(of the
gleam of
^Â9t)T€
,,,aorrpaTTi]
• I80U,
\ -,1.
e5tp)(CTai
iv Tols Tajxeiois,
1
cnro
\ %
jat)
a>'aTO\wf
\-.
Tri(rr€uai]T£.
Kai
< /
<|)aiKeTai
ot-
27. Zairep
ews
yap
a lamp);
xvii. 24;
T]
„
ouTojs earai
,
Kat
,,, ' T| irapoucrca
, „,„„,-,
tou uiou tou awOpwirou.
oucrjj.tjji',
»o"
2b. ottou
several
times in Y^^P
,2,v»v "'^*' 11 """^ 'TTWfia,
^ ,~
€KCi.
a,
aok'a)(oT|aorrai 01
«>dcToi. '
,-»o'
29. Euoew?
1 Lit. xvii. Se p.eT^ TT)»' 0Xl\)/lK TWk' l^jXCpUK CK61KWI', 6 TjXlOS crKOTlCT01]a£Tai, KCll
37.' Kev.
IV. 7 ; viii. 13 (W.H.) ; xii. 14.
' Most uncials {^BD, etc.) omit Kai. * j«^BDL otnit âp.
sion signs and wonders, or the pretence

: the counsel to pay no heed to those who
of them easily accepted as such by a
: say: He is here, or He is there.—
fanaticised multitude, and sometimes so Ver. 28. TTTuiia, carcase, as in xiv. 12,
clever and plausible as to tempt the wise q.v. —
acTo{, eagles, doubtless the carrion
to credence. uo-t, with infinitive to vultures are meant. The reference of
express tendency; often inclusive of this proverbial saying, as old as tlie
result, but not here. al Swari)', if pos- — book of Job (xxxix. 30), in this place is
sible, the implication being that it is not. not clear. In the best text it comes in
If it were the consequence would be without connecting particle, the 7ap of
fatal. The " elect " (tovs IkXcktoi/s) — T. R. being wanting. If we connect it
selected by Providence for safety in the with ver. 27 the idea will be that
evil —
day would be involved in the Messiah's judicial function will be as
general calamity. Christians, at Israel's universal as His appearance (Meyer and
great crisis, were to be saved by unbelief Weiss). But does not ver. 28 as well as
in pseudo-messiahs and pseudo-prophets. ver. 27 refer to what is said about the
—Ver. 25. iSoi IT. v., emphatic nota bene, false Christs, and mean heed not these:
showing that there will be real danger pretended Saviours; Israel cannot be
of misplaced fatal confidences. Hence saved: she is dead and must become the
further expatiation on the topic in vv. prey of the vultures ? (So Lutteroth.) In
26-28 in graphic, pithy, laconic speech. this view the Jewish people are the
—Ver. 26. €v T-n €pi}(x&), a likely place carcase and the Roman army the eagles.
for a Christ to be (Moses, Israel's first Vv. 29-31. The coming of the Son of
deliverer). p.r\ eî\B-t]r€, go not out (cf. Man (Mk. xiii. 24-27, Lk. xxi. 25-28).
xi. 7, 8, 9).— €v Tois Tap.eioi.s (vide vi. 6), Thus far the eschatological discourse has
in the secret chambers, the plural in- been found to bear oh the predicted
dicating the kind of place, not any tragic end of Jerusalem. At this point
particular place. Both expressions in — the irapoticria, which, according to the
the desert, in the secret recesses point — evangelist, was one of the subjects on
which the disciples desired information,
to non-visibility. The false prophets bid
the people put their faith in a Messiah becomes the theme of discourse. "What is
not in evidence, the Great Unseen = said thereon is so perplexing as to tempt
" The hour is come, and the man is a modern expositor to wish it had not
somewhere, out of view, not far away, been there, or to have recourse to
take my word for it ". Interpreters who critical expedients to eliminate it fi-om
seek for exact historical fulfilments point the text. But nothing would be gained
to Simon son of Gioras, and John of by that unless we got rid, at the same
Giscala the former the Messiah in the
: time, of other sayings of kindred char-
desert of Tekoah, gathering a confiding acter ascribed to Jesus in the Gospels.
multitude about him the latter the ; And there seems to be no reason to
Messiah in the secret places, taking pos- doubt that some such utterance would
session of the interior part of the temple form a part of the eschatological dis-
with its belongings in the final struggle course, even if the disciples did not ask
[vide Josephus, B. J., iv,, 9, 5 and 7; instruction on the subject. The revela-
V. 6, I, and Lutteroth, ad loc). Ver. — tion as to the last days of Israel naturally
27, aJcnrtp Yop, etc. the coming of the : led up to it, and the best clue to the
true Messiah, identified with the Son of meaning of the Parusia-logion may be to
Man, compared to the lightning, to sug- regard it as a pendant to that revelation.
gest a contrast between Him and the Ver. 29. €v6e&»s. Each evangehst ex-
false Christs as to visibility, and enforce presses himself here in his own way,
: ! — —
26 — 31- EYArrEAION 295
1) trcXi'inrj ofi Zdaei rh ' 4>Iyyos auTqs, xai ol dorrefiCs irccrourrai v Mk. xiii.
diro ^ Tou oupacoG, Kol al Sucafxets tuv oupafuf o-aXeuST^ffon-ai. xi. 33 (T.
30. Ktti t6t€ <|)an]CTeTai to OTfifietot' tou oiou tou 6.yQp(ojrou iv r(a^
oupafu •
Kttt TOT€ KOi|/oin-ai irScroi al i|>u\al t^s y^S. Kai otj/orrai
TOl* otof TOU dt'SpWTTOU, ipy6ll€V0V eiri TWl* K64>6XodK TOU oupat'oC p.6Td
Suk'ttfJiews Kal 86^T)s TToXXfig. 31. Kai aTrocrTcXct tous dyyôus

aoroo p.rrd * adXiriyYOS 4)w>'7)s ' fieydXiris, xal CTrio-ucdôuffi tou§ w i Cor xv,
52-
EKXcKTois auTOu Ik tw reaa-dpuv dc^jiwc, dir axpux oupacoiv eus * thess. iv.
» , « 16. Heb.
aKpCdf aUTWK. xii.i9,etc.
1
t»^D have fic (Tisch.). oiro in BLXA2 (W.H.). * ^BL omit t«.
' ^LA omit <j)tovT)5 (Tisch., W.H. relegate to the margin). BD (Kat <|>uvt]s) XI
al have it and it is doubtless genuine.
* B I, 13, 69 add Twv after eus (W.H. insert, but bracketed).
Lk. most obviously adapting his words responds. rh <rrj|t€iov t. vl. r. a. The
to suit the fact of a delayed ârusia. question what is this sign has greatly
Mt.'s word naturally means: immedi- perplexed commentators, who make
ately, following close on the events becoming confessions of ignorance.
going before, the thlipsis of Jerusalem. " We must not be positive in conjectur-
ing," Morison. " What this shall be
One of the ways by which those to
whom €v9t«s is a stumbling block strive it is vain to conjecture," Cambridge
to evade the difficulty is to look on it as N. T. Is the reference not to Daniel vii.
an inaccurate translation by the Greek 13, " one like the Son of Man," and the
meaning: the sign which is the Son of
Matthew of Db^Hp, supposed to be in Man, T. V. T. d. being genitive of
Hebrew original.' So Schott, Comm. appos. ? So Weiss after Storr and
Ex. Dog. 6 TJXios —
. <raX«vei}<rovTai . .
—
Wolf. ("oTjfxeiov vlov, similis est illis
a description in stock prophetic phrases quibus profani passim utuntur quando di-
(Is. xiii. 9, xxxiv. 4, Joel iii. 15, etc.) of cunt pia 'HpaKXe'os," ».«., "vis Herculis
what seems to be a general collapse of seu ipse Hercules," Wolf, Curae Phil.)
the physical universe. Is that really Christ His own sign, like the lightning
what is meant ? I doubt it. It seems or the sun, self-evidencing. — itai t(Jt€
to me that in true prophetic Oriental Koij/ovTai, etc.: a clause not in Mk. and
style the colossal imagery of the physical obscure in meaning ; why mourn ?
universe is used to describe the political because they recognise in the coming
and social consequences of the great One their Judge? or because they see
Jewish catastrophe national ruin, break- : in Him one who had been despised and
ing up of religious institutions and social rejected of men, and penitently (taking
order. The physical stands for the the sin home to themselves) acknow-
social, the shaking of heaven for the ledge His claims ? (" believed on in the
shaking of earth (Haggai ii. 6) ; or in —
world," I Tim. iii. 16). €pxop.«vov . . .
the prophetic imagination the two are iroXXTJs, description of the coming, here
indissolubly blended stars, thrones, : as in xvi. 27, xxvi. 64, in terms drawn from
city walls, temples, effete religions —
Daniel vii. 13. Ver. 31. jiSTo. o-dXiriyyos
tumbling down into one vast mass of 4>. p.., with a trumpet of mighty sound, an-
ruin. If this be the meaning ttiB^ws is other stock phrase of prophetic imagery
to be strictly taken. 4>^YY°^> applicable — (Is. xxvii. 13). —ical eiricrvvd|ov<ri tovs
to both sun and moon, but oftener IkXcktovs a., and they (the angels or
applied to the moon or stars <^«s ; messengers) shall collect the elect (as in
oftenest to the sun, but also to the w. 22, 24), showing that the advent is
moon. Vide Trench, Syn., p. 163. Ver. — described in terms suited to the situa-
30. Kol T^T€. Amid the general crash tion previously depicted. The Christ
what longing would arise in Christian comes for the comfort of those preserved
hearts for the presence of the Christ from the general ruin. ck twv t. dvcp,(i>v:
To this longing the announcement in-" not merely from the mountains east of
troduced by these words " and then the Jordan, but from every quarter of the
— ; —
296 KATA MATGAION XXIV.
3a. " Atto 8t TT]S auKfjs p,dOcTC t^k wapapoXi^K •

ojay rjStj 6
ilj'^Jlj""''
tXciSos auTijs Y^n''"'*' "dnaXos, kqi tcI <}»oXXa ^kiJiut), yivuioKert
°^' ^YY*^? TO ^ O^pos 33. ooTw KOI fifitis, oTttk I8t)tc trdn-a TaCxa,
•
here^'ând
28^"Lk" Y'*'*^''^''*"
^"""^
^yy^S i<niy ^TTi Oupais. 34. d|iT)k' X^yw upik,^ 00 p,?)
"' 30 ... iTap^0T) T^ ytveh aurrj, lu% &» irdt'Ta xaora y^KijTai. 35. 'O oupafSs
22. Frov. Kal i\ yi] TraptXeufforrai,^ 01 Se X^yoi 00 TrapeXdwai.
fiou jj.^
36. ritpl 8c TTJs Tiji^pos ^K«inf|S Ktti TTJs ' wpas ooSeis oXhty, ouSt
01 ayYtXoi TUK oopovwi'/ ei ja^ 6 TTarpp ôu * fi^Ko;. 37. "ftorircp
8c* at r]|i^pai toO Nwc, outws cotoi kqI ^ ij irapouaia toC uioO toC
> BDL add on after v|iiv (W.H.).

' BUL read irapcXcvo-crai. The plural (T. R.) is a grammatical correction.
* i^^BDA al. omit ttjs before upas.
* After ovpavjov t^BD, old Latin vers., and some cursives add ov8« o vios
hich is adopted by most modern editors.
* ^BDLAI omit (tov. « yap in BD. ' t^BL omit Kai.
8rth where faithful souls are found predicted will come to pass. irdvra —
iho of Is. xxvii. 13 again audible here. ravra is most naturally taken to mean
-dir* aKp«v, etc., echo of phrases in the same things as in ver. 33, the main
Deut. XXX. 4, Ps. xix. 7. This Parusia- subject of the discourse, the impending
logion is not to be regarded as a didactic destruction of the Jewish state. Jesus
statement, but simply as a XiSyos was quite certain that they would happen
irapaK\T]aews for the comfort of anxious within the then living generation (•#)
spirits. With that aim it naturally Ycvea awrrj), not merely through
places the Parusia within the reach of miraculous foresight but through clear
those it is designed to comfort. After insight into the moral forces at work.
the ruin of Israel there is no history ;
Ver. 35. Declaration similar to that in
only the wind-up, Jerusalem destroyed, chap. v. 18 concerning the validity of
the curtain falls. Christ's didactic words the law. — Ver. 36. irtpl hi ttjs i^îcpas
suggest another aspect, a delayed Ik«ivt)s Kal rijs upas, of that day and
Parusia, vide on xvi. 28. From the fore- hour. The reference is to the coming of
going exposition it appears that the the Son of Man, the expression through-
coming of the Son of Man is not to be out the N. T. having the value of an
identified with the judgment of Jerusalem, " indisputable fixed terminus technicus,"
but rather forms its preternatural back- Weiffenbach, Wiederkun/tsgedanke, p.
ground. 157. —ouSels no one knows, a
olSev,
Vv. 32-36. Parabolic close (Mk. xiii. statement made more emphatic by appli-
28-32, Lk. xxi. 29-33). V"- 32. i'T^ — cation to the angels of heaven, and even
TTJS <rvKTJs, etc., from the fig tree learn to the Son {ovSi 6 vlos). The meaning
its parable, rapid condensed speech is not that Jesus disclaims even for
befitting the tense state of mind learn ; Himself knowledge of the precise day,
from that kind of tree (article generic) month, or year of what in ver. 34 He
the lesson it can teach with regard to has declared will happen within the
the moral order Tender branch, young
: present generation whether, e.g., the
;
leaf = summer nigh. Schott, Comm. Ex. crisis of the war would be in 6g or 70
Dog., p. 125, renders aith r. or. ope ficus A.D. That is too trivial a matter to be
= ficum contemplando. On the form the subject of so solemn a declaration.
eic<^vTj vide notes on Mk. Ver. 33. — It is an intimation that all statements
oSrcuq K. V, so do ye also when ye see as to the time of the irapovoria must be
all these things, recognise that it is nigh, taken in a qualified sense as referring to
at the doors. What are " these things " ? a subject on which certain knowledge is
what " it " ? The former are the things not attainable or even desirable. It looks
mentioned in w. 15-21 (oxav ovv iStjtc, like Jesus correcting Himself, or using
ver. 15), the latter is the irapovcria. two ways of speaking, one for comfort
Ver. 34 Solemn assurance that the (it will be soon), and one for caution (it
— —
32—43- EYAITEAION 297
dkOpuirou. 38. wtnrcp ^

y^^P ^'^°^*' ^*' âis tifi^pats rais irpo too * Lk. xvii,
'KaTaKXuaaou, •towvoktcs koI iriJ'OKTes, vauoCkTes Kal eKvauiôiTcs,'^ "i 6.
avpt tIs inuepas cla/iXGt Nwc €is t^ "'

ki^wtov, 39. Kai ook cyvuiaay, in John,
,, , „ , ^ft. "'^^ '^^ff
lS n\0€»' 6 KOTaKKuCTiios Kai ^pet' airarras, outws ecrrai xai" rj below and
««». ~5fl/
/
remarks,
irapouaia tou uiou tou avQpuiirou. b Lk. xvii.
40.
V
" ToT€ QUO econ-ai it
*
e.**j*fceK»
§ \ OJ
tw aypu) o ° €is napaKa\i.pdytTai,cj* •
^7*
jx.
Hcb.
li.
4 ;
Ktti 6' CIS d4)icTai. 41. Suo * dXtÔouCTtti iv tu jioXuki*- juiia Ui. 20.
.
o, , , ,,, Rev.xi.19
irapaAafipdi/cTai, Kai fiia dfiCTai. cLk.xvii 35.
42. **
rpTjyopeiTe ouk, oti ouk oiSarc iroio wpoi^ 6 Kupios ofiwi' ^cts xtv.
€pX«Tai •
4.3. eKtico St yiKwaKCTf, on ci i^Sei 6 oiKoSeairoTrjs iroia c or. X. 13
d ,•!_ (with ace.
4)u\aKg o KAt-iTTTjs cpxerai, CYpTJY°P^°^*»' *''» '^"^ *'"' "••' «i«ioê
of persoo
and inf.).
1
«*s in ^BL33. "t^D 33have the simple Yaf«î£o''T«s (Tisch., W.H.).
» BD omit Kai. * tvovrai hvo in ^B. » o in both f)laces omitted in ^BDL.
• (ivXcii in Jf^BLAI. D has p,vX(Dvu ^ ^(^cp<^ '" b^BDAZ, cursives.
may not be so soon as even I think or Viger (p. 6) remarks :

" Sapiunt Ebrais-
you expect). His whole manner of mum ". —irapoXap.pdveTai, d4>iC7ai, one
5peaking concerning the second advent is taken, one left. The reference may
seems to have two faces; providing on either be to the action of the angels, ver.
the one hand for the possibility of a 31 (Meyer), or to the judicial action of
Christian era, and on the other for an the Son of Man seizing some, leaving
accelerated Parusia. free others (Weiss-Meyer). The sen-
Vv. 37-42. Watch therefore (cf. Lk. tences are probably proverbial (Scliott),
xvii. 26-30, 34-36). Ver. 37. al ^fi^pai— and the terms may admit of diverse
T. Nw€, the history of Noah used to illus- application. However applied, they point
trate the uncertainty of the Parusia. — to opposite destinies. —
dXi]eov<rai, grind-
Ver. 38. Tjaov with the following parti- ing dXT]6(i), late for dX/w, condemned by
:
ciples is not an instance of the peri- Phryn., p. 151. iv t^ p,ijXuvt (T. R.), in
phrastic imperfect. It rather stands by —
the mill house. I. r. p-vXtf (W.H.), in or
itself, and the particles are descriptive with the millstone. The reference is to a
predicates. Some charge these with handmill, which required two to work it
sinister meaning rpuyovrti, hinting at
: when grinding was carried on for a con-
gluttony because often used of beasts, siderable time women's —
work (vide
though also, in the sense of eating, of men Robinson, i., 485 ; Furrer, Wand., p. 97 ;
(John vi.
58, xiii. 18). So Beza and Benzinger, p, 85, where a figure is
Grotius ;
Yap.o\)vT<s koX yoLp-ilovrK, eu- given). —
Ver. 42. ypT]yoptlrt, watch, a
phemistically pointing at sexual licences frequently recurring exhortation, imply-
on both sides (Wolf, "omnia vagis libi- ing not merely an uncertain but a delayed
dinibus miscebantur "). The idea rather Parusia, tempting to be off guard, and so
seems to be that all things went on as making such repeated exhortations neces-
usual, as if nothing were going to happen. sary. —
wo(^ y\pip(^, on what sort of a day,
In the N. T., and especially in the fourth early or late so again in ver. 43, at
;
Gospel, TpwY<' seems to be used simply what sort of a watch, seasonable or un-
as a synonym for co-8iw. In like manner seasonable.
all distinction between itrdUiv and xopxd- Vv. 43-51. Two parables: the Thief
Jta9ai (= to feed cattle in classics) has and the Two Servants, enforcing the
disappeared. Vide Mk. vii. 27, 28, and lesson Watch ; ! —
Ver. 43. yivaxrKtri,
consult Kennedy, Sources of New Testa- observe, nota bene. cl tqSci —
supposition :
ment Greek, p. 82. —Ver. 39. ovk cyvw- contrary to fact, therefore verbs in prot.
o-av, they did not know, scil., that the and apod, indicative. 6 KXe'irTTjs, admir- —
flood was coming till it was on them. ably selected character. It is the thiei's
Ver. 40, 41 graphically illustrate the business to keep people in the dark as to
suddenness of the Parusia. — tis cl? (ver. the time of his coming, or as to his
40) instead of «l9 tTc'pos, so p.ia p,(a in —
coming at all. olKoSea-iroTT); suggests
ver. 41. Of these idioms Herrmann in the idea of a great man, but in reality it
— — — :
298 RATA MATGAION XXIV. 44—51.
Siopuyn^'ai ^ rrif oiKiaf auToO. 44. 8icL toGto Kal ufxeT; yiyevQt
£Toifioi •
oTi ij wpa ou SoKeiTc,* 6 ulb<; tou dKOpwTrou epxerai.
45- Tis apa ôTiK 6 irioTos SouXos Kal 4>p6('i|xos, ^' KaT^(m]ac»' A
Kupios auToo ' em rfis OepaTreius *
auTou, toG StSofat ^ aurots ttjk
e Lk. xii. 49. Tpo<|>i]»' * iy * Kaipw ; 46. p.aKupio9 6 SouXo; ^keivos, ot> tKOuv 6
I Pet. T. 6. -
,
, ^ . / ~ » « • r \ / f •
Kupios auTou tupiâei trotoocTa outws. 47. AfiT^c Kiyia vjiiy, on
^TTi iraai tois oTrdpxouo-ii' auTOu KaTacrrnaei auxof. 48. Eolk' Se
ICh. XIV. 5. , ,
Lk. i. ai e'lTT] 6 KaKo; ooCXos ^keivo; iv
'
. . .,
rrj
,.,,„( Xpoi'i^ti
KapSio auToG, 6 Kupiog
'
(to tarry, '7 - » '
,x a r > . , , c '\ 9 A' s^ »
with (f) ; (Aoo '
<\u£i>', 49. Kai ap^Tjrai Tuirreii' xous aoKOouAous, eatfien' oe Kai
Heb. X. 37. irivei*' ^^ pirra twk piedoorrui', 50. tJ^ci 6 Kiipios too SouXou eKeivou
g here and
in Lit. xii. «»'
,,, Tjpiepa
•,
00
Ti
c-
TTpooooKci, tcai €v
v»<»
wpa
••
t]00
/
yI'*'(^c^kci,
,,
51. ttat
^kc
' oiyo-
TO^j.r]<T£i auTok', Kai TO ''jxe'pos auTOu |AeTa rdi' utroKpnCoy '

Giâet • ekeI
b same
Elk^xîi
'g '"""^'^'^ ° KXau6|j.os Kai 6 Ppuy/Aos tw*' oSoktwc.
^ Sioptix^^*'"^'- i^lÎL 33 ; as in T. R. in BAI.

- T) OD SoKtiTc topa in j^BDI. ^ ^BDIL i, 33 al. omit avrov.
^ BILAZ (W.H.). dcpaireias in D al.
oiK£T€ios in
^ SovvQi in ^BCDILAl. SiSovai is from Lk.
* ovTcus iroiovvra in ^BCDIL. ' p.ov before o Kvpios in J«^BCDIL al,
®
fc^B 33 omit eXeeiv.
» ^BCDIL add avTOv.
1" eo-ett) 8e Kai trivTi in J.5BCDIL.
is a poor peasant who is in view. He to indulge in excess Hail-Q koX irfvu,

lives in a clay house, which can be dug etc.). Long delay is necessary to pro
through (sun-dried bricks), vide Siopvx^^- duce such complete demoralisation.
rai in last clause. Yet he is the master Ver. 50. ^|ti the master comes at last,
:
in his humble dwelling (cf. on vi. 19). and of course he will come unexpected.
Ver. 45. t£s, who, taken by Grotius, The delay has been so long that the un-
Kuinoel, Schott, etc. = ci tis, si quis, worthy servant goes on his bad way as if
supposing a case. But, as Fritzsche the master would never come at all.
points out, the article before ir. SoxiXos is Ver. 51. 8ixoTop.i](rci, he will cut him in
inconsistent with this sense. ttio-t^s, sunder as with a saw, an actual mode of
<^povip.os two indispensable qualities in
: punishment in ancient times, and many
an upper servant, trusty and judicious. commentators think that this barbarous
eepairtias (T. R.), service = body of ser- penalty is seriously meant here. But this
vants, oiKtrtias (B., W.H.), household can hardly be, especially as in the follow-
—
= domestics. Ver. 46 answers the ques- ing clause the man is supposed to be still
tion by felicitation. p.aKdpios, implying — alive. The probable meaning is will
cut him in two (so to speak) with a whip
:
that the virtue described is rare (vide on

chap. V. 3) a rare servant, who is not
:
= thrash him, the base slave, unmerci-
demoralised by delay, but keeps stead- fully. It is a strong word, selected in sym-
fastly doing his duty. eirl ir. r. xnrap- — pathy with the master's rage. So Schott
Xovo-i, this one among a thousand is fit "verberibus multis earn castigavit".
to be put in charge of the whole of his Koetsveld, De Gelijk., p. 246, and Grimm
master's estate. Ver. 48. The other side — (Thayer) but with hesitancy. Beza and
of the picture 4ov 8J —
^Kttvos not . . . : Grotius interpret will divide him firom :
the same individual, but a man placed in the family = dismiss him. fieri twv —
the same post (" cui eadem provincia sit viiroKpiTciv, with the hypocrites, i.e., eye-
demandata," Schott). XP°*''E*'' (again in — servants, who make a great show of zeal
XXV. 5) the servant begins to reflect on
: under the master's eye, but are utterly
the fact that his lord is late in coming, negligent behind his back. In Lk. the
and is demoralised. apltjTai, he (now) — corresDonding phrase is t«v airia-T«v, the
begins to play the tyrant (Tv-irretv) and unfaithful.
— — ;
XXV. 1—5. EYAri EAION 299
XXV. I. "TOTE ofioiwOii^flreTai iq âatXcia ru»v oupafuf ScKa a Johnxviii
irapOeVots, amKCS XapoCaai rds * XafiirdSas auruv^ e^rjXSoi' eis xx.s. Rev
diTtimf]aii' ^ ToG KUfAcjjiou.^ 2. tt4vt€ 8e rjcrai' e^ auTWf ^ <{)p(5>'ifi.oi,* 10.
Ktti ai TTCfTe fiwpai.' 3. atrifcs p,upai, Aapouo-ai ras XajxTraoa? Lk. x. 34.
cauTUK/ ouK £XaPo^• p,c9' lauTUK **

IXaioi' •
4. at Be ({>p(St/i|j.oi eXaPo*' (for heal-
IXaioc iv TOis dyyeiois aoTCJf * p,eT& tuc Xap.TrdSwi' auTw*'.*' vii. 46.
5 . )(poyit,ovTO<i Be toG i'up.4)iou, ' ckoaTaâc iracrai koI eKaOeuSoc. (used at

feasts for
anointing). Lk. xvi. 6. Rev. vi. 6; xviii. 13 (commerce). c * Pet. ii. 3 (P«. Ixxvi. 7).
1 eavroiv in BDL (W.H.).

' v7ravTtj<ri*' in ^BC (Tisch., W.H.). After vv|x<|>iov is added kui Ttjs vv|x<|>tj5 in
DI it. vul., Syr. Sin., Or., Hil. W. H, place this reading in margin, and it calls
for further discussion. Vide below for Resch's view.
* «! avrtov r]a-o.v in ^BCDLZAZ.
*
ftupai, 4>povi(ioi in ^BCDLZZ, several cursives including 33.
» 01 omitted in jf^BCDLZI, 33 al.
* at, ^yap for airives in J<^BCL2 33.
7 avrav in BCDA. t^L have neither avr. nor tavT. (Tisch.).
8 First ovTwv omit ^BDLZ. For second ^B have tavrwv.
Chapter XXV. Three Eschato- here used in the sense of oil lamps, and
LOGiCAL Parables. These parables that in the common dialect Xap,Trds
(especially the first and third) are appro- became equivalent to X\5xvos. els —
priately introduced by Mt. at this place, vnr(air-)cv'nr)(riv vide at viii. 34.
: tov
whether actually uttered in immediate wp.cf)iov :the bridegroom, who is con-
connection with the Olivet discourse, or ceived of as coming with his party to the
during the Passion week, or otherwise. house of the bride, where the marriage
In his reproduction of the book of feast is to take place, contrary to the
Logia, Wendt gives the group of parables usual though possibly not the invariable
inculcating constant preparedness for the custom (Judges xiv. 10). The parable at
Panisia, including the Waiting Servants this point seems to be adapted to the
(Lk. xii. 35-38) the Thief (Mt. xxiv. 43,
;
spiritual situation —
the Son of Man
44 Lk. xii. 39, 40)
;
the Upper Servant ; coming again. Resch thinks nat ttjs
(Mt. xxiv. 45-51 Lk. xii. 42, 48), and
; vvp.4>T]s a true part of the original
the Ten Virgins (Mt. xxv. 1-12; Lk. parable, without which it cannot be
xiii. 25), a somewhat earlier place (L. J., understood (Aussercanonische Purallel-
i., pp. 118-122). texte zu Mt. und Mk., p. 300). Ver. 2. —
Vv, 1-13. Parable of the Ten Virgins, irevT€ p.a)pal, irivrf <|)pdvi(jLoi : equal num-
in Mt. only. Ver. i. —
t(5t«, then, con- bers of both, not intended to represent
necting what follows in the evangelist's the proportion in the spiritual sphere
mind with the time referred to in the foolish, wise, not bad and good, but im-
previous parable, i.e., with the Parusia. prudent and prudent, thoughtless and
— Se'tca -jrapSc'vois ten virgins, not as
: thoughtful. Even the " foolish " might
the usual number —
as to that no infor- be very attractive, lovable girls per- ;
mation is available but as one coming — haps might have been the favourites at
readily to the mind of a Jew, as we the feast for wisdom is apt to be cold
:
;
might in a similar case say a dozen. foolish first named in best MSS., and
aiTivcs, such as ai might have been
; properly, for they play the chief role in
used, but the tendency in N. T. and late the story, and are first characterised in
Greek is to prefer ocrns to 8%. ras — the sequel. Ver. 3.— eXaiov the state- :
Xaji'TrdSas »•» their torches consisting of ment about the foolish, indicating the
a wooden staff held in the hand, with a nature or proof of their folly, is that
dish at the top, in which was a piece of they took their lamps but did not take
cloth or rope dipped in oil or pitch (vide oil. None ? or only not a supply suffi-
Lightfoot, Hor. Heb.). Rutherford [New cient for an emergency possible delay ?
Goebel (Die Parabehi yesu) decides
—
Phrynicus, p. 131) says that Xap,ird8as is for
—— — ;
300 KATA MATOAION XXV.
d here only 6. (x«crT]s hi KOKTos KpauyY] y{yoy€v, 'iSotJ, 6 fufiiîos fpx€Tai,^

of triiii. ^^tpj(ea6« CIS diT(£KTi]ai»' auTou.'^ 7. T6t< f\ylpQyâay iraaai ai
xvi. 8; irapOeVoi ^KciKai, Kal '' tKoaiXTjaa*' tols XauTrdSas aurwi'.' 8. ai 8e
xxiii. 31.- ~ _
V /
V , , <- ,
Rom. viii. p,fa)pairais 4>pocip,oi9 eiiTo^, AoTc if]fii^ tou jXaiou uiiiov, on al
€k
aj. I Cor. /c - <o » » 'a o» c /
XI. 31 (all Aa|xiTabc9 iQfiwK apcffurrai. 9. ATrcKpiOTâak 8« at i|>pofiu,oi,
instances .
of the re- AeYooffat, MT|-iroT6
, t
ouk
a
*
y r
dpKetry]
«~
^jfiik Kai
>«- ofit»' •
tropcucuoe oe °
used in ref! fioXXoj' TTpos TOus TvwXourras, KOI dyopdaaTC 'âurais. lo. dircp-
to I St and
and per*.).
» «px«Tai omit J^BCDLZ (Tisch., W.H.).

» Omit avTov t>^B (Tisch., W.H.). • tavruv in JÂBLZI.
* ov fiT) in BCDXAI (W.H.), ovk in ^ÂLZ (Tisch., W.H., in margin).
• The best authorities omit 8«.
the former view. His idea of the whole be dispensed with here either. Go forth
situation is this the virgins meet at the
: whence ? from the bride's house (Goebel)
bride's house, there wait the announce- from some inn, or private dwelling on
ment of the bridegroom's approach, the way, whither they have turned in
then /or the first time proceed to light on finding that the bridegroom tarried
their lamps, whereupon the foolish find (Bleek, Meyer, Weiss). On this point
that there is nothing in the dish except Goebel's view is to be preferred. -Ver.
a dry wick, which goes out shortly after 7. €K6o-p,T]crQv, trimmea, or proceeded
being lighted. In favour of this view he to trim, for which the imperfect would
adduces the consideration that the other have been more suitable. In the case of
alternative makes the wise too wise, pro- the five foolish it was an action attempted
viding for a rare occurrence. Perhaps, rather than performed, begun rather than
but on the other hand Goebel's view completed. Ver. 8.— a-îvvvvrai, are
makes the foolish too foolish, and also going out, as in R.V. Ver. 9. fxiîroTc, —
irrelevantly foolish, for in the case lest, implying, and giving a reason lor,
supposed they would have been at fault an unexpressed declinature. Kypke
even if the bridegroom had not tarried. tendcis, perhaps,/ortasse, citing examples
But the very point of the parable is to from classics, also Loesner, giving ex-
illustrate the effect of delay. On the amples from Philo. Eisner suggests that
various ways of conceiving the situation, 6paTc or pXîrtTt is understood before
vide The Parabolic Teaching of Christ. — («.i]TroT€. Schott, putting a comma after
Ver. 4. iv rots d7-yeCois : the wise took ifiiv, and omitting Bi after -rroptvffrOe,
oil in the vessels, i.e., in vessels, with an translates thus lest perchance there be
:
extra supply, distinct from the cups at not enough for us and you, go rather to
the top of the torches containing oil. them that sell, etc. (" ne forte oleum neque
Ver. 5. xpo*'iE<'*"''os T. V. no reason given : nobis neque vobis sufficiat, abite potius,"
for delay, a possibility in natural life, etc.). Kopevfo-Of, etc. this seems :
the point on which the spiritual lesson, a cold, ungenerous suggestion on the
"be ready," hinges. €vv«rratov, they — part of the wise, and apparently untrue
nodded, aorist, because a transient state ; to what was likely to occur among girls
lKd6«v8o*', and remained for some time at such a time. Could the oil really be
in slumber, imperfect, because the state got at such a time of night ? and,
continuous. Carr (Camb. N. T.) cites supposing it could, would going not
Plato, Apol. Socr., as illustrating the throw them out of the festivities ?
discriminating use of the two verbs in Augustine says " non consulentium sed
:
reference to the two stages of sleep. irridcntium est ista responsio " (Serm.
iracrai, all, sleep in the circumstances xc, iii., 8). More humanely, in the modern
perfectly natural and, everything being spirit, Koetsveld suggests that the
ready, perfectly harmless. Ver. 6. ISov — marriage procession to music and song
o w)i.(j>ios at length at midnight a cry
: was very slow, and that there was a fair
is raised by some one not asleep lo ! chance of overtaking it after the pur-
the bridegroom ; laconic, rousing, heard by chase (De Gelijk., p. 220). Let us
all sleepers. — i|epx«<r6i els dirdvTrjatv, hope so but I fear we must fall back on
;
go forth to meeting : no words that can the fact that " sudden emergencies bring
—
6-15. EYAI I EAION 301
XO|iiî'b»' %k avruv &y<'P'^*^^'^>

^Ôc>' ^ i'up.()>ios * Kal at ?TO(.p.oi.
eiaTJXGoj' jact' auToO els toOs Y'''f'°"5,

Kal eKX€i(T0r) r\ Q6pa.
1 1 . Sarepov 8t epxovnrai Kal al Xonral -napQivoi, Xeyouaai, Kupie,
Kupie, aKOi|o»' ilJAi*'. 12. 'O Se diroKpiOeis etirci', 'Ajatjc Xeyw
6fit»', ouK otSa ufAas. I3. rpT]yop€iTe o5^, on ouk oiSarc ttjk
i^fic'par ouSe ttjk upaf, ^k »] 6 uios toO di'OpoSiroo epxerai.^
14. iloTrep yap acopwTvos aTroOT)|JiwK CKaAcac tous lOtous Mk. xii. i.
Lk. XV. 13;
SouXous, Kal irap^SwKei' auTois toI uirdpxoj'Ta auToG •
15. Kal u p.€v XX. g.
g 2 Cor. viii.
eSuKC ir^tTC xdXaKTa, <S 8c 800, m 8e iv, ^Kdaru 'Kara tt|»' iSiai'^j
1 The words tv tj o vto« t. a. cp. are omitted in ÂBCDLXAI 33 al. plur., and
by modern editors.
into play a certain clement of selfish- from within = do not trouble me, the
ness," and take the advice of the wise as door is shut. — Ver. 13. The moral,
simply a refusal to be burdened with YpTiyopeire, watch not directed against
;
their neighbours' affairs. sleep (ver. 5) but against lack of fore-

Thefoolish
Ver. 10. 6.-Kepyo\Liv(iiv,e^t.c. thought. The reference of the parable
took the advice and went to buy, and to the Parusia, according to Weiss
in so doing acted in character ; foolish in (Meyer), is imposed upon it by the evan-
that as in not having a good supply of gelist.
oil. They should have gone on without Vv. 14-30. Parable of the Talents {cf.
oil, the great matter being to be in time. Lk. xix. 11-28), according to Weiss (Mt.-
By reckoning this as a point in their folly Ev., 535) and Wendt (L. J., i., 145) not
we bring the foolish virgins into analogy a Par;/5(aparable originally, but spoken
with the foolish builder in chap. vii. 26. at some other time, and inculcating, like
Vide notes there, and also The Para- the parable of the unjust steward, skill
bolic Teaching of Christ, p. 505 f. Of and fidelity in the use of earthly goods.
course, on this view the oil has no signi- — Ver. 14. uaircp suggests a compari- :
ficance in the spiritual sphere. It plays son between the parabolic history and
a great part in the history of interpreta- the course of things in the kingdom, but
tion. For Chrys. and Euth)'., the lamp the apodosis carrying out the comparison
= virginity, and the oil = pity, and the
moral is : continence without charity
is omitted.
comparison is
—
yap implies that the point of
m
the view of the evan-
worthless a good lesson. " Nothing,"
; gelist the same as in the preceding para-
says the former, " is blinder than vir- ble. —
airoStjfJiwv, about to go abroad.
ginity without pity thus the people are
; cKaXctTE, etc., called his own servants and
used to call the merciless dark (otko- delivered to them his means not an un- ;
Tcivovs)," Horn. Ixxviii. —

iKXctaBTj f\ Ovpa, natural or unusual proceeding intro-
the door was shut, because all the guests duced against probability for the sake of
were supposed to be within no hint ; the moral lesson rather the best thing
;
given by the wise virgins that more were he could do with his money in his ab-
coming. This improbable in the natural sence, dividing it among carefully selected
sphere. —
Ver. 11. Kvpic, Kvpic, etc., slaves, and leaving them to do their best
master, master, open to us a last, ; with it. Investments could not then be
urgent, desperate appeal, knocking hav- made as now (vide Koetsveld, p. 254).
ing preceded (Lk. xiii. 25) without result. Ver. 15. irivre, 8vo, Iv the number o f :
The fear that they are not going to be talejits given in each case cor'resp.onded
admitted has seized their hearts. Ver, — to the master's judgment of the capacity
12. OUK oI8a vfjias, I do not know you; (SvvaiJiiv) of each man. All were sup-
in the natural sphere not a judicial penalty posed to be trustwortliy and more or less
for arriving too late, but an inference from capable. Even one talent re presented a
the late arrival that those without cannot considerable suin^ especially ?or~lhat
belong to the bridal party. The solemn 'period^ when alTirwarJt/jjwasa.dii^'.'swage.
tone, however (afJiTjv X. v.), shows that — Kal and then he went
dTr€8ii|i.T)(r€V,
the spiritual here invades the natural. away. So ends the account of the
Pricaeus refers to Lk. xi. 7 as helping master's action. —
evO^ws should be con-
to understand the temper of the speech nected with iropcvOeis, whereby it gains
— — :
302 KATA MATBAION XXV.
• SuVttfAiv • Kal direSi^fiiiaek euO^cj;. i6. iropeuflels Sc * 6 ra Tvivrt

xdXakTa XaûK eipydaaro ^ iv aoroTs, Kal eiroiTjacK ^ aWa irî'Tc
TciXaKTa.* 17. waauTws Kal^ 6 ra 8uo tK^pSTjae Kal auxos " aXXo
8uo. 18. 6 §6 TO sf Xaûf dTreXGwK upu^ck' ev ttj yij/ Kal dir^-
Kpui{re ^ TO ApyoptoK ToG Kupiou auToo. 19. McTa Sc )(fi6vov TroXuj''
cp>(eTat 6 Kupios rwf SouXwk ^Kcikwc, Kal auâipci jact' auTwt'
Xoyo*'.^'' 20. Kal TrpocT€X0u)>' 6 Ta irivre xdXai'Ta Xa^wf irpoaiî'CYKCK
aXXa trivre TciXarra, Xeyw*', Kopie, ir^rrc T<iXa»T<l p,oi irapeSuKas •
TSc, aXXa ir^yre TdXarra cK^p8T)<Ta i-n auToTs.^^ 2 1 . *E<^t) 8c ^^ aoTw
^ ^B omit 8e, the insertion of which is due to the cvOcw; being taken as belong-
ing to a-TreS-qfiTô-ev. It should be taken with -KopivQtx.^ (Tisch., W.H.).
* Tjpyao-aro in ^BDL.
» eictpSTjo-tv in BCDLI (W.H.). ^ has exoiTjo-ev (Tisch.).
* BL omit this second raXavra (W.H.).
* Kai omitted in t^CL (Tisch., W.H., in text, insert in margin).
« Kai avros omit ^^BCL. ^ yi\v in fc^BL (Tisch., W.H.).
' eKpv\j;ev in ÂBCDL 33. * iroXw xpovov in ^BCDL.
'" Xoyov before p.€T a-uT<ov in ^BCDLZ. ^^ tv avrots omit i«^BDL.
'*
8e omitted in ^BCDLI, also in ver. 22 after irpoo-cXOuv in ^B.
significance as indicating the temper of bringing five and five, he presents them
the servant. He lost no time in setting to his master, and says tSc, as if in- :
about plans for trading, with the talents viting him to satisfy himself by count-
entrusted to him (so P'ritzsche, Weiss, ing. —
Ver. 21. €v, well done excellent ! I
Schanz, and Holtz., H. C.).— Ver. 16, = evY£ in classics, which is the approved
clpYao-aTo ^v avTois, traded in or with reading in Lk. xix. 17. Meyer takes it
them, used in classics also in this sense as an adverb, qualifying Triaros, but
but without any preposition before standing in so emphatic a position at the
the dative of the material. aXXa irevre, — head of the sentence and so far from the
other five, which speaks to a considerable word it is supposed to qualify it inevi-
period in the ordinary course of trade. tably has the force of an interjection^
Ver. 17. {LtravTois, in like manner that ;
dya9^ Kal Trio-re, devoted and faithful
absolutely the same proportion between two prime virtues in the circumstances.
capital and gain should be maintained in On the sense of dyaOds, vide xx. 15. tiri —
the two cases was not likely but possible, IT. o-e Karao-TTjo-co, I will set thee over
and the supposition is convenient for the many things. The^ rnaster .mean.sîo
—
app :ation. Ver. iS. OjpDCCV 7T)V. diu ma ke extensive use of the talents_axid
up the earth, and hid ihc sih'cr of his ene rgy of one who had shown himselX30
master. Not dishonest the ma fftf hg>1 — enthu siastic and trustworthy in a limiied
_nOt misj udged as tO _that HirT inrlnlpnt,— —
^liere. cTcreXfle «. t. x<''P°'^ '•'• k. tr.
unenterprising, timid. What he did as w This clause seems to be epexegetical of the
"often done foF saTety. Themaster rnight previous one, or to express the same idea
^ve done it himself, but hg wanted in- under a different form. x*P* has often
crease as weH assafety. In Lk.'s para- been taken as referring to a feast given
ble the same type of man buries his on the occasion of the master's return
pound in a napkin. A talent was too (so De Wettc, Trench, etc.). Others
large to be put up that way. (Reuss, Meyer, Weiss, Speaker's Com.)
Vv. 19-23. ^Ver. ig. iroXvv XP®''*"^ take it more generally as denoting the
the master returns after a long time, master's state of joy. Thus viewed, the
an important expression in a parable word takes us into the spiritual sphere,
relating to the Panisia, as implying the joy of the Lord having nothing in
long delay. —
o-uvaipei Xoyov, maketh common with the affairs of the bank
a reckoning, as in xviii. 23. Ver. 20. — (Reuss, Hist. Ev.). Weiss thinks this
The first servant gives his report : second description of the reward pro-
— — ;;
1 6—28. EYArrEAION 303
6 Kupi09 auTOu, "^

Eu, 8oG\€ &yaBe Kal irior^, lirl iXiya tJs morriJs, h here
and in vef.
iv\ iroXXwK ere Karacrriicraj • eiaeXSs els ttic xo-pat' tou Kupiou ctou. 23 only.
i here only
22. npoc-eXOwf 8e KOI 6 rd 8uo TaXa^Ta Xa^wi' ^ ciit€, Kupie, 8uo of a man.
John vi.
T(iXavad p.01 Trape'SwKas ' iSc, aXXa 8uo rdXacTa CK^pSTjaa eir' auTOis-^ 60 (of a
word). Jas.
23. *£(})>] aoTw 6 Kopios auTou, Em, 8ouXc dyaQe tai iricrri, iiri dXiya Hi. 4 (of
the wind).
TJs TTioTog, eirl ttoXXw*' ctg KaTa(m](Tw • siaeXQe eis Trjf x"P^»' toO j Ch. ixvi.
31. Mk.
Kupiou (TOO. 24. ripocreXOw;' 8e Kal 6 to ev rdXaKTOK €iXtj({)ws ctire, liv. 27 (of
a flock).
Kupte, lyj'wi' (re on '
ctkXtjpos el ayQpmKO^, Ocpijwi' oiroo ouk Icnrcipas, Lk. XV. 13;
xvi. I (of
Kal auvdywv oQev 00 ^ SieaKopiriaas •
25. Kal ôPrjScis, dTreXOwi' property).
k here and
cKpuâ TO TdXacTor crou ec Tjj
yfj
• iSe, exî? to o-6>'. 26. Airo- in Rom.
xii. II,
KpiOctS 8e 6 Kupios auToG ctirci' auTW, Uovripe. 8ouX€ Kal * oKFTjpe, 1 here only,
m Heb. xL
oTi 6cpiô> OTTOU oiiK eoTrcipa, Kal CTOfdyw, oQtv 00 Sico-Kopiriffa
•
iTiSets 19 (in
TpaireîTais Kal same
27. ISei out' ae^ PaXeii' to dpyupio*'^ fiou Tois ' '
Bense).
i\6i)V cyu) '"cKOfAio-dp.Tii' Sk to cjxok aui'

" tokw. 28. apaT€ ouy dir' nLk.zix.33.
» ABCLAI omit XaPwv. ^D have it. Probably a gloss, as is also
(wanting in t<BDL) at the end of ver. 33.

' «re ovv in t^BCL 33. » ra apyvpia in t^B.
ceeds from the evangelist interpreting with the fan = appropriating everything
the parable allegorically of Messiah's reproduced on his land by the labour of his
turn. But we escape this inference if servants, without giving them any share
we take the phrase " the joy of thy lord
" — no inducement to work for such a
curmudgeon of a master all toil, no
=
as the joy of lordship (kerilis gatidti, :
Grotius, and Eisner after him). The pay. Compare this with the real char-
acter as revealed in " Enter thou into
faithful slave is to be rewarded by ad- :
mission to fellowship in possession, part- the joy of lordship". Ver. 25. <|>oPT)e£ts,—
C/. |A€Toxoi Tov xp«»"Tov in etc., fearing loss of the :talent by trade
nership.
Heb. iii. i4 = sharers ("fellows") with he thought the one thing to make sure
c:hrist. not merely "_£artakers^ ofChrist ". of. in the case of such a master, vvas
Ver. 23. Praise anH recompense that what he had got might be safe. —
awarded to the second servant in identi- Iv T^ yS *^* primitive bank of security.
•
cal rewa rd the same in recogpi-

terms :
Vide xiii. 44.— iSe tx*"-' to aov, see you
_tion ^f devotion and fidelity wijh
eqûal have what belongs to you no idea t hat •
unequ al ability a just law of th e King

- the master was entitled noj_onIyj£Êe
a^mof Cio'd, the second law bearing on talent, but_Jo nnglu earn.wTiat it
"Work and Wages" there. For the Ver; 26. on vi. 23),
'TTovTjpl \vide
first, vide on xx. 1-16. Euthymius re- "wicked" is too general a meaning:
marks itrrj T| TijxT) SioTi KOI lO-i) •q irirovSii. mean-spirited or grudging would suit the
Vv. 24-30. Ver. 24. —

€lXifj(|)<is, the connection better.—ôvrjpos is the fitting
perfect participle, instead of Xapwv in reply to and the opposite of
o-kXtjpos,
ver. 20, because the one fact asjto^him is a-ya6os. You call me hard, I call you a
that he is the man who har recdvecTz^ churl with no heart for your work, un-
:
talent o"f~which he has made no use^ like your fellow-servant who put his whole
(So'WeiiTIn Heyer.jT— fyvwv vt oti, for heart into his work. iKvrjpe, slothful —
h/vtav oTi «ro, by attraction. ckXtjpos, a poor creature altogether susp icious,
"hard": grasping, ungenerous, taking tijpid, heartless, shitless, idle. j)8ets,
:
—
all to himself, offering no inducements etc. :a question, neTther making an
to his servants, as explained in the pro- admission nor expressing surprise or
verbial expressions following: dcpiûv, anger, but leading up to a charge of
etc.,reaping where you do not sow, and inconsistency = If that was your idea of
gathering where (o0€v instead of oirov, a me, why then, etc. Ver. 27. tSei, etc., —
word signifying de loco, instead of a you ought in that case to have cast my
word signifying in loco ; vide Kypke for silver to the money-changers, or bankers.
pther examples) you did not scatter That could have been done without
— ;
304 KATA MATeAION XXV.
a^TOu rb Td\ayrov, ical Z6t€ tQ l)(om tA 8/ko T«£Xa»»Ta. 29. Tw

Y^p £j(om irarrl 8o0i](7«Tai, Kal TTcpia<T£u0i)(T£Tai • iirb 8e too ^
fi^
Lk. xvii. e)(orros, Kal S ?X"^' dp^Tjaerai dir' auTou. 30. Kat tAk " dj^peiof
8ou\o>' ^K^dXXrre ' eis to aic^Tos t^ i^drepov. iKcl earai 6 xXauO-
^6s Kal 6 ^puyîds Twf 6S6kt(>>c.
31. "'Orav 8e ?X0t) 6 uiis toG dcdpcjTrou iv rrj 8<55r] auTou, xai
irdrres 01 ayiot' ayYcXoi p.CT* aoToG, 32. T(5t€ KaOtaci ^m 9p6vou
8(5|t)s auTOu, Kal o'ui'axfl'lo'eTai * cfAirpoorfleK auToG irdrra rd eOcTj,
Kal d<(>opiei ' auToOs dir' dXXi^Xuf, cSoircp 6 Troifi^f d<t>opi|^ci rd
J
For airo S< tov ^BDL have tov Si (Tisch., W.H.).
» «KPaX€T€ in iÂBCLXAI. » ^BDL omit 07101.
* irvvaxdr]<rovrai in ^BDLI. The lingular is a grammatical correction.
' a<j)opi,cr£i in ^LA (Tisch., W.H.). BD have a(|>opifv as in T. R. (Weiss).
trouble or risk, and with profit to the non-Christian peoples, including un-
master. tyit, apparently intended to be believing Jews, or the Jewish people
emphatic, suggesting a distribution of excluded ? Even as early as Origen it
offices between servant and master = was felt that there was room for doubt
yours to put it into the bank, mine to on such points. He says {Comm. in Ev.
take it out. So Field (Otium Nor.), M.): " Utruin segregabuntur gentes
who, following a hint of Chrys. , trans- omnes ab omnibus qui in omnibus genera-
lates: "And I should have gone (eXOaiv) tionibus fuerint, an illae tantum quae
to the bank and received back mine own in consummatione fuerint derelictae, aut
(or demanded it) with interest". <rvv — illaetantum quaecrediderunt in Deum per
T($K((>, literally, with offspring : a figura- Christum, et ipsae utrum omnes, an non
tive name for interest on money. Ver. 28. — omnes, non satis est manifestum. Tamen
aparc, etc., take the one talent from the quibusdam videtur de differentia eorum,
ma n who made no use ofit, and give jl quae crediderunt haec esse dicta."
to the inan who will make most use ofjt. Recent opinion inclines to the view
—Ver. General principle on which
29. that the programme refers to heathen
the direction rests pointing to a law of people only, and sets forth the principle
life, hard but inexorable. Ver. 30. — on which they shall be judged. As to
dxp«tov, useless. Palairet renders in- the authenticity of the legion critics hold
juriosum ; Kypke, Being
improbum. widely discrepant views. Some regard
useless, he was both injurious and un- it as a composition of the evangelists.
just. The useless man does wrong all So Pfleiderer, e.g., who sees in it simply
round, and there is no place for him the literary expression of a genial humane
either in this world or in the Kingdom way of regarding the heathen on the part
of God. His place is in the outer dark- of the evangelist, an unknown Christian
ness. author of the second century, who had
Difference of opinion prevails as to charity enough to accept Christlike love
whether this parable refers to the us e of on the part of the heathen as an equiva-
material goods for the Kingdorn of God, lent for Christian faith (Urchristenthum,
"oF to tTie use of spiritual gifts, is apt, ^t p. 532). Holtzmann, H. C. , also sees
perhaps, ^possible to decide in ignorance in a second-hand composition, based
it
j)f the historical occasion of the parable, on 4 Esdras vii. 33-35, Apoc. Bar, Ixxxiii.
jipr is it necessary, as the same" law 12. Weiss, on the other hand, recog-
"*
applies. nises as basis an authentic logion of
Vv. 31-46. The jfudgtnent programme. Jesus, setting forth love as the test of
— Much diversity of opinion has prevailed true discipleship, which has been worked
in reference to this remarkable passage over by the evangelist and altered into
as to the subjects of the judgment, and a judgment programme for heathendom.
the authenticity of this judgment pro- Wendt (L. J., p. 186) thinks that the
gramme as a professed logion of Jesus. logion in its original form was such a
Are the judged all mankind. Christian programme. This seems to be the, most
and non-Christian, or Christians only, or probable opinion.
— —
39 3^ EYArrEAION 30s
irpoâra dirft tuv îpiûv, 33. koI cmô-et tA fieK TrpiSPara îc SeliaJw p Lk. xy. 29.
auTOo, tA 8e ^pi<})itt f ^ euojcufiw*'. John xvii.
34. " ToT€ cpci 6 paaiXcus TOis Ik Sc|tu>c auTou, Aeuxe, 01 iv. 3; ix.
,x , ~ . X , y t , , . 26 ill.
£uXoYT)p.evoi TOO Trarpos fiou, KAr]povop.r)(TaTe rqt' VjTOifiaCTfAsvrjf ufiicr Ch. xxvii.
âo-iXec'a*' dirS ' KaTaPoXTjs ' K^trfxou. 35. eiTcii'acra ydp, Kal xvii. 21.
eSuKaW |xoi <|>aYcr>' ' €Sii)/Y)cra, Kal îroTiaoW jxe • 'ê'vos iifiTjv, koi Heb.xi.13.
* aonrjydycTe fie- 36. y"M-*'<^S> •**» irepiePciXeW fie* Tjaflc'ktjaa, Kal in w. 38,
37. Tore
2.*^"
' €-ir6(rKe»|»ao-0^ • î* <t>uXaK'^ ^M'T*'' '^°'*- ^^^^'''^ rcp6s |A€. Ixii.
H«
9
aTTOKpiPTJCTorrai
fl/
auTw
>~co'
01 oiKatoi,
\/ ly
AeyojTes, Nupts, irore a€
/ ' ^xc
cioop.e*'
Josh. ii. 18.
judges
TrciKwvTa,
X viAî
Ktti eopeij/afici' ;
^(>i'>
t] oi\)/(t)kTa,
^>
Kai eiroTio-ap.cc
'
•
.o't'
30. oe irore ^
xix. 18).
Lk. i. 68,
ffc ci8o{jieK Ici'OK, Kal auKTjyciYOfisi' ; ^ yu^vov, Kal ireptepctXojj.ei';

Ac'uvii'.^
23. Jas. i.
«7-
Vcr. 31. irw hk, the description reference to have been to the heathen,
following recalls xxiv. 30, to which the brackets the words from ol cuXoy. to
orav seems to refer.— Ver. 32. iravTO ra Koo-fiov as of doubtful authenticity.
e8vT] naturally suggests the heathen Ver. 35. îrtivao-a, ISiij/Tjo-a, |tVo9 "nfiiif:
peoples as distinct from Jews, though hungry, thirsty, a stranger. The claims
the latter may be included, notwith- created by these situations are universally
standing the fact that in one respect recognised though often neglected to ;
their judgment day had already come respond to them is a duty of " common
(xxiv. 15-22). —
a(|>opui: first a process humanity". —orvvi^YdYtW
p,«, ye received
of separation as in the interpretation of me (into your house) [cf. Judges xix. 18,
the parable of the tares (xiii. 40).- ovK ctTTiv avTjp awiyiiav p,c els oiKiav)
irpdâra dir^ twv ipicfxuv, the sheep from Meyer, Weiss, and others, with stricter
the young goats. Sheep and goats, adherence to the literal meaning of the
though feeding together under the care word, render ye gathered me into the
:
of the same shepherd, seem of their own bosom of your family Fritzsche ye ; :
accord to separate into two companies. admitted me to your table (" simul con-
Tristram and Furrer bear witness to this. vivio adhibuistis "). —
Ver. 36. yvjivos,
Ver. 33. Kttt (mi«r«i, etc., the bare plac- i?j«r6tvTiaa, «v <|)vXaK^: deeper degrees of
ing of the parties already judges, the good misery demanding higher degrees of
on the right, the evil on the left sheep, ; charity naked = ill clad, relief more
;
emblems of the former goats, of the ;

costly than in case of hunger or thirst -
latter. Why? No profit from goats, sick, calling for sympathy prompting to
much from sheep from their wool, milk,
; visits of succour or consolation ; in
lambs, says Chrys., Horn. Ixxix. Lust prison, a situation at once discreditable
and evil odour secure for the goat its and repulsive, demanding the highest
unenviable emblematic significance, say measure of love in one who visits the
others " id animal et libidinosum et
: prisoner, the temptation being strong to
olidum " (Grotius). Lange suggests be ashamed of one viewed as a criminal,
stubbornness as the sinister quality. and to shrink from his cell, too often
More important is the point made by dark and loathsome. — iTreo-Ks'ij/ao-Se |ac,
Weiss that the very fact that a separation this verb is often used in the O. T. and
is necessary implies that all were one N. T, in the sense of gracious visitation
flock, i.e., that the judged in the view of
on the part of God (for IpQ in Sept.)
Jesus are all professing Christians, dis-
ciples true or false. (vide Lk. i. 78, and the noun îrio-KOTrif^
Vv. 34-40. 01 cuXoyi^fjiEvot Tov irarptSs in Lk. xix. 44). —
Ver. 37. tcvpie: not
pov, my Father's blessed ones, the necessarily spoken by disciples supposed
participle being in eft'ect a substantive. to know or
believe in Jesus (Weiss).
— KXi]povopiicraT«, etc.: this clause Weiss The title fits the judicial dignity of the
regards as a proof that the parable person addressed by whomsoever used.
originally referred to disciples, as for In disclaiming the praise accorded, those
them only could the kingdom be said who call the Judge Kvpios virtually deny
to be prepared from the foundation of personal acquaintance with Him. Ver. —
the world. Wendt, holding the original 4O: 4<j>' Sorov, in so far as = Ka9' aarov
20
— —
3o6 KATA MAT0AION XXV. 39—46.
39. n6T€ 8/ ae e'ôaev ioQu'i],'^ f^ Iv 4)uXaK^, Kol T^X9ofi€»' irpis ae ;
40. Kai diTOKpiOtis 6 PaaiXcus ipel aoTOis, 'Afxtj*' Xtyw up.I*', i^'
Soto*' ^TTOiiâaTC ivX toutwv" rCyy dSeXîwi' p.00 ' tw*' Aa)(taTa)»', €p,oi
41. "Tore ^pei Kat tois e| euwv'ufKijt', ncpeuccrSe dir' ep.ou, 01'
' TO i^TOifiaajitVov TW 8taj3oXw
"
Lk v' 'b '*°^P**'^^^°^' *^' ^° ^"P ^° atoiv'iot',
Kom. xii. âi jois dyyAôis auTou. 42. cireikaaa yap. "al ouk eSwKaTc fxoi
iii. 9. <})aY€ik' • c8ivj/T)(Ta, Kai ooic îroTiaaW p,6 43. êVos 'np-T]*'! xai ou
(TuvnriydyeTi pc •
yupwis, Kat ou irepiepdXeT^ pe •
d(T6evr)S, Kai iy
*
ûXaKTJ, Kai ooK €TT-eCTK^\j/aa0^ p,6. 44. Tore dTTOKpi0r|o-OKTai aoTw
Kai auToi, X^yorres, Kupie, Trore ak ciSopev Treicwrra, t| 8f>j<wvTa, ^
T here «nd iivoy, ?j yupko*', ?) daGckr], t) €* <})uXaKfj, Kai ou SirjKOi'i^CTaptV aoi ;
iv. 18 in 45* Tore diT0Kpt6i]a€Tat auTois, X^yw>', *ApT]>' Xeyu upi*', ^<^' oaor
(Ezek.xiv. OUK eiToiT|aaTe eî toutwk twk £\a)(iorTwc, ouoc ep-oi tTToir)0-aT6.
46' ^^*- °? ^Xcuaorrai outoi els ' koXoctik aloivio^ 01 Se SiKaioi eis
domxi.14; •
xvi. 24 a<. . X > / ><

in Sept.). twi1>' aiWKlW.
^ BD have aor9€vovvTa (Tisch., W.H.).

' B omits Tojv a8£\<})(i)v pov, probably an error of similar ending.
• J^BL 33 omit 01, a significant omission. Vide below.
* avTci) has only minus, to support it.
(Heb. vii. 20), used of time

Mt. ix. in of need, and disclaiming, with reference
15. fvX . . Judge's
. iXaxio~rv, the to all, neglect of service, oi 8iT|Kovr]crapEf
brethren spoken of as a body apart, not o-oi ver. 45 repeats ver. 40 with the
;
subjects, but rather instruments, of judg- omission of Tuiv aSeX^wv pov and the
ment. This makes for the non-Christian addition of ovk before «Troiii(raT«. Ver. —
position of the judged. The brethren 46. KoXao-tv, here and in i John iv. 18
are the Christian poor and needy and from KoXd^w =
(6 (|>($^09 KliXacriv «x*'')>
suffering, in the first place, but ultimately mutilation or pruning, hence suggestive
and inferentially any suffering people of corrective rather than of vindictive
anywhere. Christian sufferers represent punishment as its tropical meaning.
Christ, and human sufferers represent The use of this term in this place is one
Christians. twv eXaxio-rcuv seems to be of the exegetical grounds rested on by
in apposition with d8cX({>ei>v, suggesting those who advocate the " larger hope ".
the idea that the brethren of the Son of Another is the strict meaning of aluvios :
Man are the insignificant of mankind, agelong, not

everlasting. From the
those likely to be overlooked, despised, combination results the phrase age- :
neglected {cf. x. 42, xviii. 5). long, pruning, or discipline, leaving

Vv. 41-46. KaTTjpapEvoi, cursed, not room for the hope of ultimate salvation.
the cursed (ol wanting), and without But the doctrine of the future states
Tov irarp^s pov. God has no cursed must ultimately rest on deeper con-
ones. —
els to irvp, etc., the eternal fire siderations than those supplied by verbal
is represented as prepared not for the interpretation. Weiss (Mt.-Evang.)
condemned men, but for the devil and and Wendt (L. y.) regard ver. 46 as an
his angels. Wendt brackets the clause interpolation by the evangelist.
KaTt]pap€Voi oyyeXois ovtov to
. . . The doctrine of this passage is that
suggest that as Jesus spoke it the love is the essence of true religion and
passage ran go away from me, for I
: the ultimate test of character for all men
was hungry, etc. Vv. 42, 43, simply — Christian or non-Christian. All who
negative all the statements contained in truly love are implicit Christians. For
—
w. 35, 36. Ver. 44 repeats in summary such everywhere the kingdom is pre-
form the reply of the SiKaioi, mutatis pared. They are its true citizens and
mutandis, rapidly enumerating the states God J5 their Father. In calling those
; ;
XXVI. 1—4- EYAITEAION 307
XXVI. I. KAI iylvero ore IrAecreK 6 'Iy^ctous irivra^ Tois Xiyow?

TOUTOus, €i-ir£ 2. " OiSare on }1€t4 Suo i^ft^pas
Tois )xa0i(]Tats auTOu, » • 58.69-
TO Trdcr)(a yii'eTai, koI 6 uiSs toG AvOpwiroo irapaSiSorai els xi 54, 66 ;

xr.
oraupwOT^k'ai. 3. Tore ctukiix^T'^'^*' o^ dpxiepciS koi 01 ypajjifiaTeis^

^. r>,
KOI 01 TTpeapoTepoi tou Xoou
-%->x»>\v €15 tth' auArjK tou
~.apxicpcus
r
Tou
~
xi. 21
xxii. 55.
johnxviii.
Xeyoja^kou Ka'id4>a, 4. xal au vePooXeoCTavTO ifa tAk 'Iijo-oGk KpaTT]> below.
* Kai 01 Ypoji(AaT€is omitted in ÂBDL (Tisch., W.H., Ws.).
who love the Father's blessed ones of His approaching death ; w. 3-5 a
Jesus made an important contribution to notice of a consultation by the authorities
the doctrine of the Fatherhood, defining as to how they might compass His
by discriminating use the title " Father ". death. In the parallels the former item
Chapters XXVI.-XXVII. The appears as a mere date for the latter, the
Passion History. These chapters prediction being eliminated. Ver. i. —
give with exceptional fulness and irdvTas T. XiSyovs toijto'us, all these say-
minuteness of detail the story of Christ's ings, most naturally taken as referring
last sufferings and relative incidents. to the contents of chaps, xxiv., xxv.,
The story finds a place in all four though a backward glance at the whole
Gospels (Mlc. xiv., xv. ; Lk. xxii., xxiii. of Christ's teaching is conceivable. Yet
John xviii., xix.), showing the intense iji case of such a comprehensive retro-
interest felt by Christians of the apostolic spect why refer only to words ? Why
age the Passion of
in all that related to —
not to both dicta et facta ? Ver. 2. t6
their Lord. Ofthethree strata of evangelic wdcrxa, used both of festival, as here,
tradition relating respectively to what and of victim, as in ver. 17. The Passover
Jesus taught, what He did, and what He began on the i4thof Nisan; it is referred
suffered, the last-named probably came to here for the first time in our Gospel.
first in origin. Men could wait for the — irapaSiSoTai, present, either used to
words and deeds, but not for the awful describe vividly a future event (Burton,
tale of suffering. Even Holtzmann, who M. T., § 15) or to associate it with the
puts the teaching first, recognises the feast day as a fixture (yivtrai), "calendar
Passion drama as the nucleus of the day and divine decree of death fixed
tradition as to memorable facts and beyond recall" (Holtz., H. C), or to
experiences. In the formation of the imply that the betrayal process is already
Passion chronicle the main facts would begun in the thought of the false-hearted
naturally come first around this nucleus
; disciple.^ —Ver. 3. t6t€, two days before
would gather gradually accretions of Passover. —crvvT]x8Tio-av points to a
minor incidents, till by the time the meeting of the Sanhedrim. cU Trjr —
written records began to be compiled otfXT|v denotes the meeting place, either
the collection of memorabilia had the palace of the high priest in accord-
assumed the form it bears, say, in the ance with the use of av\r\ in later Greek
Gospel of Mark the historic truth on
; (Weiss), or the court around which the
the solemn subject, at least as far as it palatial buildings were ranged (Meyer)
could be ascertained. The passionless = atrium in Vulgate, followed by Calvin.
tone of the narrative in all four Gospels In the latter case the meeting would be
is remarkable the story is told in sub-
; informal. In any case it was at the
dued accent, in few simple words, as if high priest's quarters they met: where-
the narrator had no interest in the matter upon Chrys. remarks :
" See the inex-
save that of the historian flnroGiiis : pressible corruption of Jewish affairs.
airovTa SiT^yovvrai, xal |x6vt]S ttjs Having lawless proceedings on hand
aXi]9eia; (|>povT((o'uiri. Eutby. Zig. ad they come to the high priest seeking
Wt. xrri. 67 authority where they should encounter
Chapter xxvi. and parallels contain the hindrance " —
(Hom. Ixxix.). Ka'idîa,
anointing, the betrayal, the Holy Supper, Caiaphas, surname, Joseph his name,
the agony, the apprehension, the trial, seventeen years high priest [vide Joseph.
the denial by Peter. Ant., 18, 2, 2 ;
—
4, 3). Ver. 4. Xva with
Vv. 1-5. Introductory (Mk. xiv. i, 2, subjunctive after a verb of effort or plan
—
;
Lk. xxii. I, 2). Vv. 1-2 contain a pre- in classic Greek oftener oirii>s with future
diction by Jesus two days before Passover indicative (Burton, § 205). — 8oXo» by,
— :
3o8 KATA MATGAION XXVI.
a*»oi 86\u,' Kai A-rroKTeiVwCTiK. 5. tKtyov S^, " M^ iv T-g ôprfj, Iko
fiT) 0<5pu(3os Y^nrjTOi iv Tw Xow."

6. ToC 8e 'Itjctou ycKoiieVou ^t* BTjGavia iv oiKia Ii'i^wwos toO
h Mk. xlv, 3. Xeirpou, 7. •JTpo(rf)X0£i' auTw y"*^ ^ dXdPaoTpoK **
fiupou exoucra ^
37 _
i.k. vii. , , , ,
',\« >vi*
(gender jSJapuTifJLOu, Kttt KaTtxce*' «iTi TTH' K€4>aXT)v auTou dvaKetiieVou'
doubtful). „ ,5, c> n > -6 >
• r \, i< ,-• '
cMk. 30. 1001T6S o£ 01 p,aOT)Tat auTou

xiv.
(c/.COnSt.). .,,>
T]aiTu>A€ia
«
auTT) ;
„'«' 8>
9. fiouKaTo" yap
r]yavdK-n](Tav, AcyorrcSj
-
tooto to fiupoK
5'7 '
Eis ti
o-
TrpaoT]>'ai
> SoXu KpaTT]<rw(ri in fcÂBDLAI (Tisch., W.H., Ws.). T. R. supported only by

minusc.
-cxov'*^ before aXapaarrpov |ivpov in ^BDL 13, 33, 6g, etc.
»
t^ÂDL
-TToXvTtHiov in (Tisch.) as in T. R. in BfAI (W.H.). »oXvti|k)k
probably comes tirom John xii. 3.
* eiri Tijs Ke4>aXT)s in t^BD i, 13, 69 al. (Tisch., W,H.), » ^BDL omit avrov.
« cBvvaTO in ^BLA. ' iÂBDL al. omit to jivpor (Tisch., W.H.. Ws.).
craft, a method characteristic of clerics ; stories is clear. —

Ver. 7. aXdpao-Tpov, an
indigna consiiltatio (Bengel) cowardly ; "alabaster" (vase), the term, originally
and merciless. Ver. 5. eXcyov Si 8i — : denoting the material, being transferred
points back lo ver. i, which fixes the to the vessel made of it, like our word
passion in Passover time, while the " glass " (Speaker's Com.), in common use
Sanhedrists thought it prudent to keep for preserving ointments (Pliny, N.H.,iii.,
off the holy season for reason given — 3). An alabaster of nard (jtvpov) was a
p.T), etc., to avoid uproar apt to happen present for a king. Among five precious
at Passover time, Josephus teste (B. J., articles sent by Cambyses to the King of
i., 4, 3)- Ethiopia was included a \t.vpov dXdp.
Vv. 6-13.Anointing in Bethany (Mk. (Herod., iii., 20). On this ointment and
xiv. 3-9, John xii. i-ii).
cf. Six days its source vide Tristram, Natural
before Passover in John no time fixed ; History of the Bible, p. 484 (quoted in
in Mt. and Mk, Certainly within —
notes on Mk.). PapvTip.ov (here only in
Passion week. The thing chiefly to be N. T.), of great price this noted to ;
noted is the setting of this pathetic scene, explain the sequel. —

K£<j)aXTis she broke :
between priestly plotting and false the vase and poured the contents on
discipleship. " Hatred and baseness on the head of Jesus, feet in John both ;
"
either hand and true love in the midst possible must be combined, say the
;
(Training of the Twelve). Ver. 6. tov — Harmonists. Ver. 8.— TJyavdKTtjaav, as

SI indicates the scene, in
'lT]<rov, etc. : in XX. 24. The disciple-circle experienced
Bethany, and the house of Simonin various annoyances from first to last
known as the leper (the one spoken of Syrophenician woman, mothers and
in viii. 2?). The host of Lk. vii. 36 ff. children, ambition of James and John,
was a Simon. On the other hand, the Mary of Bethany. The last the most
host of John xii. i f., or at least a pro- singular of all. Probably all the disciples
minent guest, was Lazarus, brother of disapproved more or less. It was a
Martha and Mary. This and other woman's act, and they were men. She
points of resemblance and difference was a poet and they were somewhat
raise the question do all the four ; prosaic. —
d-nûXcia, waste, a precious
evangelists tell the same story in thing thrown away. To how many
different ways ? On this question end- things the term might be applied on
less diversity of opinion has prevailed. similar grounds I The lives of the
The probability is that there were two martjTs, e.g., cut bono ? That is the
anointings, the one reported with question not so easily answered as
;
variations by Mt., Mk., and John, the vulgar utilitarians think. Beside this
other by Lk. and that the two got
; criticism of Mary place Peter's revolt
somewhat mixed in the tradition, so against the death of Jesus (xvi. 22).
that the precise details of each cannot Ver. 9. SoOTJvai, etc., to be given (the
now be ascertained. Happily the ethical proceeds, subject easily understood) to
or religious import of the two beautiful the poor. How much better a use than
•rfl
— — — — ;::
5— X5- EYArrEAION 309
TToXXoo, Kal Sodrjcat tttwxoi?- *

lO* Tkous 8c 6 'itjaous eiTTeK
auTois, " Ti * KOTTOus * TTape'xeTe Tjj y^^^'^t''^ i ipyov ydp KaXdv d Lk. xi. 7
xviii. 5.
eipyao-axo ^ els tf*^. 1 1 • iravTOTC yap tous TrT(«))(ous ^X^^^ H^^®'
eaoTwv •
Gal. Ti. 17.
efxe Se ou TraKTore ex*''"** ^''' paXouaa ydp aurrj to )xupo>' toCto

to * €i'Ta(|)i(lcrai p,e
cttI too o-ufiaTos fJioo irpfis €Troir]o-6i'. I3. dfJLTji' e John xiz
40 (Gen
X^yo) ufxiK, OTTOU edj* Kt^puxflf) to €uayyeXiOK touto iv oXu tw K6afji(d, 1.9).
"
XaXTjOi^CTCTOi Kal o cTroiTjfftK auTT], CIS 'p.i'T])j.6aui'oi' aoTfjs. f Mk. xiv. 9.

Acts X. 4
14. ToTC iropeuOcls ciS twc SwScko, 6 Xeyofiecos 'louSas 'laKapioU- (Sir. ilv.
16 a/.).
TTjs, irpos Tous dpxicpcis, 15. ctirc, '' Ti Oe'XcT^ p,oi SouKai, Kdyu
» TipyaoraTo in ^D (Tisch., W.H.). «ip. in BL.
to waste it in the expression of a senti- Christianity, and also for the heroine of
ment ! —Ver. ID. yvois, perceiving the anointing. Chrysostom, illustrating
though not hearing. We have many Christ's words, remarks Even those :
mean thoughts we would be ashamed to dwelling in the British Isles (BpcrraviKos

speak plainly out.— ti K(S-irovs irap^x'T*, yiio-ovs) speak of the deed done in a
etc., why trouble ye the woman ? a house in Judaea by a harlot {Horn. Ixxx.
phrase not frequent in classic authors, Chrys, identifies the anointing here
though similar ones occur, and even this with that in Lk, vii.).
occasionally (vide Kypke) found not ; Vv. 14-16. Judas offers to betray
only here but in Lk, xi, 7, xviii, 5, Gal. jfesus (Mk, xiv, 10, 11, Lk, xxii, 3-6).
vi. 17, the last place worthy to be Ver. 14. t)Jt€, then the roots of the ;
associated with this St. Paul and the ; betrayal go much further back than the
heroine of Bethany kindred spirits, liable Bethany scene vide on xvii. 22, 23
to " troubles " from the same sort of but that scene would help to precipitate
people and for similar reasons. —
KaXov, the fatal step. Death at last at hand,
noble, heroic a deed done under in-
: according to the Master's words. Then
spiration of uncalculating love. — Ver, 11 a base nature would feel uncomfortable
suggests a distinction between general in so unworldly company, and would be
ethical categories and duties arising out glad to escape to a more congenial
of special circumstances. Common men atmosphere. Judas could not breathe
recognise the former. It takes a genius freely amid the odours of the ointment
or a passionate lover to see and swiftly and all it emblemed. els t. 8., one of —
do the latter, Mary saw and did the the Twelve (1). Ver, 15, t( etXcTt, etc, —
rare thing, and so achieved an epyov what are ye willing to give me ? Mary
KaXbv. tfii Zi ov it., " a melancholy and Judas extreme opposites she freely :
litotes" (Meyer).— Ver, 12, irpos to spending in love, he willing to sell his
cvTa(|>., to prepare for burial by embalm- Master for money. What contrasts in
ing so near is my death, though ye the world and in the same small circle !
;
thought not of it effect of the woman's The mercenary spirit of Judas is not so
:
act, not her conscious purpose. The apparent in Mk. and Lk. Ka-yw, etc. —
Syriac version introduces a quasi. She Kal introducing a co-ordinate clause,
meant nothing but to show her love, instead of a subordinate clause, intro-
quickened possibly by instinctive fore- duced by uo-Tc or ivo a colloquialism or ;
boding of ill. But an act done in that a Hebraism the traitor mean in style as :
spirit was the best embalming of Christ's in spirit. e<rTT)(rav, they placed (in —
body, or rather of His act in dying, for the balance) = weighed out. Many
the two acts were kindred. Hence interpret they agreed = <rvvcâivT](rav. :
naturally the solemn declaration follow- So Theophy. " Not as many think, :
ing, an essential part of the story, of instead of e£vyoaTdTr)o-av ". This cor-
indubitable authenticity. Ver, 13, —
Ti responds with Mk. and Lk., and the
€v. ToiJTo, this gospel, the gospel of my Hkelihood is that the money would not
death of love. iv oX(j» Tcji K6<r\k<f after be paid till the work was done (Fritzsche).
:
oirov *av might seem superfluous not But Mt. has the prophecies ever in view,
;
so, however it serves to indicate the

: and uses here a prophetic word (Zech.
range of the "wheresoever": wide as xi. 12, farrô-av tov ftur6($v p.o-u Tpi. ap7.,
the world, universality predicted for Sept.), indifferent as to the time when
—
3IO KATA MATGAIOW XXVI.
g here only AfiiK irapaSuau aiiTov ; Ol 8e ' corrjcraK auTw TpiciKOKTa dpyupio '
in (his
sf use. 1 6. Kat diro T^TC ^î^Tct * cuKaipiaK Iva auT^K irapaSu.
h Lk. xxii.6
17. THi 8t irpwTi] TU)V dûfj.wf 7rpo(rf|X0oi' 01 p.a0T)Tai tw 'Itjctou,
" ;"
X^yo^Tcs auTw, flou GeXeis CToiixdaup.cV aoi <ây€lv to irdaâ
i here only. 18. 'O Se ciTrev', " YirciYtTc £is ttji' Tr6Xi»' irp^s TOf Selka, koI eliraTc
jHeb. xi.aS. auTw, 'O 8i8d(TKaXos Xlya, 'O Kaip^s p,ou cyyus itm •
irpos ere '
ttoiw
t6 '
irdcrxQ ficrd twk )Jia0T]TWK p,oo." 19. Kal iiroir](xav 01 fiaOrjTai
As o'ur£Ta^€>' auTois 6 'Itjo-oGs, Kai i^Toifxoaaf to irdoâ.
20. '0<|/ias 8c Y^''0H'^''1S dw^KCiTO p,CTCl twk StiSeKa. 21. Kal

ifrQiovTitJv auTon' elirei', " 'Ap.Tjj' X^yw ufiif, on cis c^ ufxwc TrapaSwaci
fiC." 22. Kal Xu'n'ou|i6»'oi <r<^68pa Tjpârro X^yeiK auTw EKaoros
* Ji^BDLA omit ovt».
payment was made. Coined money was as to many points. —

6A(i« eToifi,d(rci>|i.cv,
in use, but the shekels may have been the deliberative subjunctive, without
weighed out in antique fashion by men ivo after 6e\ei,s. —
Ver. iS. vTrdytrt, go
careful to do an iniquitous thing in the ye into the city, i.e., Jerusalem. irpos —
most orthodox way. Or there may have Tov Seiva, to such a one, evidently no
been no weighing in the case, but only sufficient Mk. and Lk. are
direction.
the use of an ancient form of speech more Mt. here, as often,
explicit.
after the practice had become obsolete abbreviates. Doubtless a previous under-
(Field, Ot. Nor.). The amount = about standing had been come to between Jesus
three or four pounds sterling, a small and an unknown friend in Jerusalem.
sum for such a service too small thinks; Euthy. suggests that a roundabout
Meyer, who suggests that the real direction was given to keep Judas in
amount was not known, and that the ignorance as to the rendezvous. 6 Kaipo; —
sum was fixed in the tradition to suit |iov., my time (of death). Some (Grotius,
prophecy. —
Ver. 16. cvKaipiav, a good Speaker's Com., Carr, Camb. N.T.) find
occasion, the verb, tviKaipeu (Mk. vi. 31), in the words a reason for anticipating the
belongs to late Greek (Lobeck, Phryn., time of the Paschal Feast, and so one of
p. 125). the indications, even in the Synoptics,
Vv. 17-19. Arrangements for Paschal that John's date of the Passion is the true
Feast (Mk. xiv. 12-16, Lk. xxii. 7-13). one. —
TToiu T. IT., I make or keep (pre-
Ver. 17. Tfj S^ iTpwTxi T. tt. The sacred sent, not future), a usual expression in
season which began on the 14th Nisan such a connection. Examples in Raphel.
and lasted for seven days, was two feasts — p.£Ta. T. (1. making thirteen with the
:
rolled into one, the Feast of the Passover Master, a suitable number (justa <}>paTpia,
and the Feast of Unleavened Bread, Grotius), between the prescribed limits
and it was called by either name inof ten and twenty. The lamb had to be
differently. — irov, where ? A much more entirely consumed (Ex. xii. 4, 43). Did
perplexing question is when ? Was it : Jesus and the Twelve eat the Paschal
on the evening of the 13th (beginning of lamb ?
14th), as the Fourth Gospel seems to say, Vv. 20-25. ^^' presence of a traitor
or on the evening of the following day, as announced (Mk. xiv. 18-21, Lk. xxii.
the synoptical accounts seem to imply, 21-23). —
Vv. 20, 21. 6\j/ias Bl y. It is
that Jesus kept the Paschal Feast ? This evening, and the company are at supper,
is one of many harmonistic problems and during the meal (laOiovruv av., ver.
arising out of the Gospel narratives from 21) Jesus made a startling announce-
this point onwards, on which an immense ment. At what stage is not indicated.
amount of learned labour has been spent. Eisner suggests a late stage " Cum :
The discussions are irksome, and their fere comedissent vergente ad finem
;
results uncertain and thej' are apt to

; coena," because an early announcement
take the attention off lar more important would have killed appetite. — Ver. 21.
matters the essentials ol the moving
: irapaScuo-ti |A€, me. General
shall betray
tale, common to all the evangelists. announcement, without any clue to the
We must be content to remain in doubt individual, as in Mk. ver. 18, —Ver. 22.
— —
;
: —
i6— 26. EYAITEAION 311

;
auru)y,^ " Mi)ti iy<a cijii, icupic " 23. 'O Se diroKpiOeis cTireK,
" 'O ejiPdvJ/as tw rpuPXiw Trapa-

ficr' £|j.oo I** ttjk x^^P***^ outos p.e k here and
in parall.
Suaei. 24. 6 fieK uios tou 6.vQpu-nov ^ utrdyti., KaGws y^YP'^'''^^'*''
I here and
in Mk. lir.
irepi auTou • oual 8e t« dcOpcSirw eKcu'w, St' oC 6 otos tou dÔpuTrou 31 in
sense of
irapaStSoTai •
KaXoi' ^c auTw, ei ouk eyevi'r]Qr] 6 dkOpwTros eKeik'os." dying.
25. 'AiroKpiOets 8e 'louSas 6 irapaSiSous aoroc cIttc, " Mr]Ti ey*^
cifii, pa^î ; " A^yci auTw, " " Zu " eliras." m vet. 64.
26. 'ECT0t«5fTwv 8e aoTUK, XajSojk' 6 'Itjctous toi'^ aproc, Kal euXoyq-
aaSj eKXacre Kav eSiSou * TOis jji.a0T)Tais, xai * eiire, " AajSexe, 4)dy€Te •
^ CIS «Kao-Tos without avnav in ^BCLZ 33 (Tisch., W.H.).

' T»]v x*''?* before «v to» Tp^pXioj in ÂBLZ*
» ^^BCDLZ omit tov.
* For cSiSov T. (1. Kai fiire ^BDLZ, cursives, have 8ovs t. )i. ciircr.
Xv-jrovfjievoi. seems a weak word, and the the beginning of the meal. More pro-
addition the evangelist's pet word
of bably the words point to a dish containing
o-ifjoSpa does not make it strong. —
a mixture of fruit dates, figs, etc.
None of the accounts realistically ex- vinegar and spices, in which bread was
press the effect which must have been dipped, the colour of bricks or mud, to
—
produced. tlplavTo helps to bring out remind them of the Egyptian bondage
the situation they began to inquire
: (vide Buxtorf, Lex. Taint., p. 831). The
after some moments of mute astonish- custom of dipping here referred to is
—
ment. ni]Ti cycl, etc., can it be I ?
expecting or hoping for a negative
illustrated by the following from Furrer
[Wandertingen, p. 133) " Before us :
answer ;
yet not too sure probably : stood two plates, one with strongly spiced
many of them were conscious of fear macaroni, the other with a dish of fine
even Peter might be, quite compatibly cut leeks and onions. Spoons there were
with his boldness a little later.— Ver. 23. none. There were four of us who dipped
6 cp.pd\{;as, he who dipped, dips, or shall into the same dish." Ver. 24. —
vnrdy«i,
have dipped. The aorist participle de- goeth, a euphemism for death. Cf. John
cides nothing as to time, but merely xiii. 33. —
KaXov tjv without the ar, not
points to a single act, as distinct from a unusual in conditional sentences of this
process {cf, the present in Mk.). The sort supposition contrary to fact {vide
:
expression in Mt. does not necessarily Burton, M. T., §§ 248-9).

identify the man unless we render Vv. 26-29. T)ie Lord's Supper (Mk.
who has just dipped, and conceive of xiv. 22-25 Lk. xxii. 19, 20). Ver. 26.
; —
Jesus as dipping immediately after. (So laO. 8J axiTuiv same phrase as in ver.
:
Weiss.) In favour of this view it may 21, with 8i added to introduce another
be said that there was no sense in refer- memorable incident of the paschal supper.
ring to a single act of dipping, when there No details are given regarding that meal,
would be many in the course of the so that we do not know how far our
meal, unless the circumstances were such Lord followed the usual routine, for
as to make it indicate the individual which consult Lightfoot, Hor. Heb., or
disciple. The mere dipping in the same Smith's Dictionary, article Passover.
dish would not identify the traitor, be- Neither can we with certainty fix the
cause there would be several, three or place of the Holy Supper in the paschal
four, doing the same thing, the company meal, or in relation to the announcement
being divided into perhaps three groups, of the traitor. The evangelists did not
each having a separate dish. Ti\v x^^P"'- concern themselves about such subordi-
The ancients used their hands, not —
nate matters. Xaûv, etc., having taken
knives and forks. So still in the East. a cake of bread and given thanks He
Tpv^Xiu. Hesychius gives for this word broke it. The benediction may have
6|opd4>iov = acetabulum, a vessel for been an old form put to a new use, or
vinegar. Hence Eisner thinks the re- original. —
etiXo-Y-qaas has not aprov for
ference is to a vessel full of bitter herbs its object, which would in that case have
steeped in vinegar, a dish partaken of at been placed after it. Sovs, etc., giving—
— — — — ';
312 KATA MATGAION XXVI.
*
TouTO iari rb aw|ic( fiou.** Kal XaPu)>' rb^
27. irorripioi', ical
€u)(api(m]aas, cSuKek auTOis, Xlytov, " ni€T« i^ aoToC TrdtTes
28. TOUTO yap iari. to ai/id poo, t^ ttjs KatKTJs* Sia0T)KT)s, t6 Trepi
*
iroXXw*' ^KXu»'c5fie>'ov tis aijico-ic ifxapTiwv. 29. Xeyw 8e op-iw, oti
ov p-T] TTioa dlTT-' apTi Ik toutou toO yev'KrjpoTOS ' Tqs dp-irAoo, Iw9
TpS T|fi(^paS CKClVllS, OTaV auT6 TTIKW (ic6' OflWV KaikOf ^K °t^
n Ch. Xiii.
„p ,
paCTiXcia Tou iraTpos fAOO.
>
i^^BLZAI omit to (Tisch., W.H., Ws.).
» Ktti is in fc^BD, but wanting in CLZAI i, 33. W.H. put it in brackets.
* For nov, TO TTJS KaivT)s t>^BLZ have p.oii ttjs, omitting KaivTjs. D has the same
with KaivT^f.
* t^DZI oniii oTi (Tisch., W.H., Ws.) ; AHCLA have oti.
^ 7evrip.aTos in ÂBCDL al. pi.

to the disciples the cake broken into as
; xxxii. 14 my blood, pointing to the
;
many morsels, either in the act of giving passion, like the breaking of the bread.
or before the distribution began. Xaêrt TTJs 8ia67]Ki]s (for the two gen. p,ovp
cjieLycTf, take, eat. —

Xd^tTe only in Mk. t. S. dependent on alp,a, vide Winer,
—
(W. and H.). 4>dYrri probably an inter-
pretative addition, true but unnecessary,
30> 3. 3)> the blood of me, of the covenant.
The introduction of the idea appropriate
by our evangelist. tovt<5 to-riv to aup.d to the circumstances dying men make:
p,ov, this is my body. The i<m is the wills (8iaTi6evTai 01 a.-noBvr\crKovri%,

copula of symbolic significance. Jesus Euthy.). The epithet Kaivr)s in T. R. is
at this sacred moment uses a beautifully superfluous, because involved in the
simple, pathetic, and poetic symbol of idea. The covenant of course is new.
His death. But this symbol has had the It is Jeremiah's new covenant come
fate of all religious symbolism, which is at last. The blood of the covenant
to run into fetish worship in view of ; suggests an analogy between it and the
which the question is raising itself in covenant with Israel ratified by sacrifice
some thoughtful minds whether discon- (Ex. xxiv. 8). rh irepi •jroXXwv tKxvvd-
tinuance, at least for a time, of the use p.cvov the shedding for many suggests
:
of sacraments would not be a benefit to sacrificial analogies the present parti-

;
the religion of the spirit and more in ciple vividly conceives that which is
harmony with the mind of Christ than about to happen as now happening
their obligatory observance. Ver. 27. — irepi TroXXwy is an echo of ovtI ttoXXuv
•roTT]piov, a cup, the article being in XX. 28. —
els a4)€o-iv d|xapTib)v not in :
omitted in best MSS. It is idle, and in Mk., and may be a comment on Christ's
spirit Rabbinical, to inquire which of words, supplied by Mt. but it is a true ;
the four cups drunk at the paschal feast. comment. For what else could the
The evangelist had no interest in such a blood be shed according to Levitical
question. —
evxapioTTâas a different : analogies and even Jeremiah's new
word from that used in reference to the covenant, which includes among its
bread, but similar in import = having blessings the complete forgiveness of
given thanks to God. Observe, Jesus sin ?— Ver. 29 contains an express state-
was in the mood, and able, at that hour, ment of the fact implied in the preceding
to thank and praise, confident that good actions, vis., that death is near. It is
would come out of evil. In Gethsemane the last time I shall drink paschal (tovtov
He was able only to siibmit.^\eyav, T. y., etc.) wine with you. I am to die at
etc. Mk.'s statement that all drank of

: this passover. The second half of the sen-
the cup, Mt. turns into a direction by tence is not to be taken prosaically. It is
Jesus to do so, liturgical practice in- the thought of meeting again, brought
fluencing the report here as in <))d7£T€. in to brighten the gloom of the leave-
Jesus would use the fewest words possible taking (" so tritt zu dem Lebewohl ein
at such an hour. —
Ver. 28. to aljid (jiov ; Gedanke an das Wiedersehen," Holtz.,
the very colour of the wine suggestive ;
H.C.). To disentangle figure from fact
hence called alfia crraijjvX'^; in Deut. in this poetic utterance about the new
— — —
ay— 35. EYArrEAlON 3n

30. Kal • 6|Jii'i](TatT€s c|t)\0ok els t6 opos tuv i\a\.5>v. 31. t6t€ O Mk. xiv.26
(absol. as
X^yei auTois o 'It]ctoos, " ndvre'i uêTs orKav8aXiCT6r]cr€or0e iv efioi iv here).
r-f) fuKTi TauTj]. Y^YP'^'"^'^' V^P'

' HuTeiâi rot' iroijxeVa, Kai EiaaKop-
iri<76i]o-eTai ^ Tcl irpoPara riis 7roip,nfjs.* 32. fiexa, 8e to eyep^Tî'ai
(i.e, Trpod|<i) ufJiSs cts tt)>' TaXiXaiaf." 33. 'AfroKpiOels Be 6 fleTpos

ctiref aoTw, " Ei Kal ^ irdi'Tes trKavSaXiaOi^CTOCTat iv aoi, eyw ouSe'ivoTC
ffKavSaXiCTOrjcrofjiai." 34. ''E4>t] auTw 6 'Itjotous, "'Ajitji' Xeyw croi, on p ver. 74.
Mk. xiv.
cj* TauTT] Tjii
kUKTi, irpic •*
dXcKTopa ^(OKfjcrai, rpis dTrapvrâr] fie." 30, 68. Lk.
xxii.34,6o-
35. A^yei auTw 6 flerpos, " Kdf S^tj jjie cruv ctoi diroOaceiv, ou jxr] (re John xiii
38; rviii
dirapi'i]orofiai." 'OfAOiws Kat irdrrcs 01 p.a6r)Tal cliroK. 87.
' SiatTKopirio-OTio-ovTai in ÂBCILI. The sing, a correction.

* Kai omitted in most uncials.
wine is impossible. Hence such com- false-hearted, without exception weak.

all
ments as those of Bengel and Meyer, to —iv iy.o\, in what

is to befal me. Iv Ty\
the effect that Kaivov points to a new V. T. So near is the crisis, a matter of
kind of wine (" novitatem dicit plane hours. The shadow
of Gethsemane is
singularem," Beng.), serve no purpose. beginning to on Christ's own spirit,
fall
They turn poetry into prose, and pathos and He knows how it must fare with
into bathos. men unprepared for what is coming.
The remarkable transaction narrated Y^YpaiTTai ydp in Zech. xiii. 7, freely
:
in w. 26-29 was an acted parable pro- reproduced from the Hebrew. Ver. 32 —
claiming at once the fact and the epoch- predicts a brighter future to alleviate the
making significance of the approaching gloom. The Shepherd will yet again go
passion. It sets in a striking light the before His flock (irpodlw, pastoris more,
personality of Jesus; His originaHty, Grotius), leading them. «ist. faXtXatav,
His tenderness, His mastery of the situa- the place of reunion. This verse is want-
tion.His consciousness of being through ing in the Fayum Fragment, which
His and His death the inaugurator of
life Harnack regards as a sign of its great
a new era. —
Was Judas present ? Who antiquity. Resch, Agrapha, p. 495.
can tell ? Lk.'s narrative seems to imply Ver. 33. cl irdvT€s <rKav8aXi<r6-rf(rovTat,
that he was. Mt. and Mk. give no sign. if, or although, all shall be offended the ;
They cannot have regarded his absence future implies great probability of the case
as of vital importance. supposed Peter is willing to concede the
;
Vv. 30-46. Gethsemane (Mk. xiv. 26-42, likelihood of the assertion in reference to
—
Lk. xxii. 39-46). Ver. 30. vfivqcravTes. all the rest. —
eyi oviSeiroTt, /, never,
With this participle, referring to the last vehemently spoken and truly, so far as
act within the supper chamber the sing- — he knows himself ; sincere in feeling, but
ing of the paschal hymn (the Hallel, part weaker than he is awareof. —
Ver. 34. iv.
2, Ps. 115-118, or possibly a new song, T. T. v., repetition of statement in ver, 31,
—
Grotius) we pass without, and after talk with added emphasis (djiTjv, etc.), and =
between Jesus and the disciples, arising never ? this night I tell you. wpiv aX^- —
out of the situation, arrive at the scene KTopa (Ixdvijo-ai more exact specifica-
:
of another sacred memory of the passion tion of the time to make the statement
eve. If, as is said (Lightfoot, Hor. more impressive = before the dawn.
Heb.), it was required of Jews that they dX«KT(i>p, poetic form for dXcKTpvMv. This
should spend passover night in Jeru- fowl not mentioned in O. T. probably ;
salem, the spirit of Jesus led Him else- introduced into Palestine after the exile,
—
where towards the Mount of Olives, to possibly from Babylon (Benzinger, pp.
the garden of the agony. Ver. 31. tot€, — 38, 94). Not allowed to be kept in Jeru-
then, on the way through the valley be- salem according to Lightfoot, but this
tween the city and Olivet, the valley of is contradicted by others (Schottgen,
Jehoshaphat (Kedron), suggestive of pro- Wiinsche). In any case the prohibition
phetic memories (Joel iii., Zech. xiii., would not apply to the Romans. Though
xiv.), leading up, as well as the present no hens had been in Jerusalem, Jesus
situation, to the topic. iravres, all one — ; might have spoken the words to mark
— —— : "'
3^4 KATA MATGAION XXVI.
q Mk. xiv. 36. TOTE €p)(eTai fier' auTWf 6 'irjaoCs «ts ' x'^plov XcyiSfiCfOK
IV. 5. feOcriip.av'r], Kai Xeyet Tois fAaOTirais, " KaOiaarc acjTofl, eus oiS
Acts i- 18, , . „ o „ \
, r>y \ I
19; iv. 34 aTTtXGa)*' iTpooreu§(iJ{j.at ckci. ^ 37. Kai irapaAapw*' toj' rierpoK
V. 3, 8; Kul Tous 8uo uious ZcPcSaiou, T]p|aTO XuTreiaOai Kai ' dSrjjxok'erf.
" fltpiXuTTOs Itniv
(pl )• Z^' "^^"^^ X^yei auTOis, ' r\ ij/uxil fAoo ews Oai'droo •
r Mk. xiv. , »^ - , ) , « ,> ,, , \/»^ ^ /
33. Phil, fit i*'OT£ woe Kai YpTjyopeiTe fier ep,ou. 39. Kai irpoeAowi' ^ p,iKpoK,
li. 26. >. , \ I t ~ I < \ ' ((-'
t parall. eircacK cTTi Trpoo-WTTO*' auTou ^Tpoa•euxofi«^'Os, Kai Aeywi', llaTep p,ou,
Mk. vi. >t I > t \i\i 1 >>'• \ I - ^^ >
26. Lk. *•• OU»'OITO>' €OTl, 1Tapc\W€TW aiT €|J10U TO TTOTTIpiOl' TOUTO '
Tr\r]C OU^
x\\\\. 33,
^^ ^^^ 6e'Xu, dXX' ws ao." 40. Kai tpxerai irpos tous p.a0rjT(is,
'
in ^5^
",". Kai cupi(7Kci auToos KaGeoSotnras, Kai X^yei tw rie'Tpw, " Ootws ouk
* The reading varies here, some MSS. having cms ov (B, etc.), some c«s av (DLA),
some £cos (^CM).
' (Kci irpoo-cv|(ofiai in ^BDL 33 al.
* So in BI (W.H. in text). Most uncials read TrpotrtXOuv (Ti.sch., W.H., in
margin). Weiss thinks this an assimilation to Mt.'s usual expression, and
irpoeX6(a)v the true reading.
the time of night. rpis, thrice, sugges- — isolation. -rjp|aTo, —

He began. This
tive of denial in aggravated form ; on beginning refers to the appearance of
which, not on the precise number of distress the inward beginning came
;
times, as an instance of miraculous pre- earlier. He hid His feelings till He had
diction, stress should be laid.— Ver. 35 reduced His following to three then ;
intensified protestation of fidelity koI allowed them to appear to those who.

before I6.v (koLv) intensive, introducing an He hoped, could bear the revelation and
extreme case, death for the Master. ov — give Him a little sympathy.^dSiuxoveXv,
p,T), making the predictive future em- of uncertain derivation. Euthy. gives
phatically negative=I certainly will not. as its equivalent PapvOvfitiv, to be
— weaker than Mk.'s
ojAoius, similarly, dejected or heavy- hearted. Ver. 38. —
bio-avTus. Very improbable, thinks De avT. He confides to the three
Tori. Xt'yti :
Wette. But the disciples were placed in His state of mind without reserve, as if
a delicate position by Peter's protesta- He wished it to be known. Cf. the use
tions, and would have to say something, made in the epistle to the Hebrews of
however faint-heartedly. this frank manifestation of weakness as
Vv. 36-46. The agony (so called from showing that Christ could not have
the word aywvia in Lk. xxii. 44, a oiral usurped the priestly office, but rather
Xey.). —
Ver. 36. x*^P''>''> ^ place in the simply submitted to be made a priest
sense of a property or farm = villa in (chap. V. 7, 8). —irepCXvTTos, overwhelmed
Vulgate, ager, Hilary, Grundstiuk, with distress, " iiber und iiber traurig
Weizsacker's translation. — rcGo-rjjjiavTJ, (Vêiss).— €(os Oavdrov, mortally = death
by anticipation, showing that it was the
probably = IlDU^ r\3, an oil press.
Passion horrors vividly
with all its
Descriptions of the place now identified realised that was causing the distress.
with it in Robinson's Researches, Furrer's Hilary, true to his docetic tendency;
Wandernngen, and Stanley's Sinai and represents Christ as distressed on accoun
Palestine. Kadicarc —
avrov Jesus : of the three, fearing they might altogethci
arranges that a good distance shall be lose their faith in God. JiSc the three — :
between Himself and the body of the stationed nearer the scene of agony to
disciples when He enters the valley of keep watch there. Ver. 39. fiiKpov, a —
the shadow of death. He expects no little space, presumably near enough for
help from them. ckci, there pointing ! them to hear (c/. Lk. xxii. 41). tiri —
to the place visible in the moonlight. irprfaeoTTov, on His face, not on knees,
Ver. 37. irapoXapwv He takes the : summa demissio (Beng.). irdxep, Father! —
same three as at the transfiguration Weiss in Markus-Evang. seems to think
along with Him that they may be near that the one word Abba was all the three
enough to prevent ? feeling of utter heard, the rest of the prayer being an
— —— — v —
—
36—46. EYArrEAION 3^5
ur)(o<7aT€ fjitac itpav yP^Y^P']''^^'' P'^''"

^po" / 41- yP^VP^'^''^^ •''**
irpotreuxcaOe, iko pir) ciae\0)]T€ eis ircipaorfi^K. to fj.e*' TTfeufjia
TrpoOuixok, 1] 8e (Tap| daOevi^s- 42. ndXif " ^k ' Scuxepou dTreXOjjc u Mk. xiv.
72. John
TTpo(7Y]uâTo, Xe'ywF, " ndxep pou, ci ou huyarai touto to iroTi^piov^ ix. 24.
Acts xi. g
TrapeX0€ii' air' c|xou,^ iav firj auTO ttio), y£>^^^'''w to 0€\T))Jid aou." Heb. ix.
28.
43. Kal eXOut' eopicTKet aureus TrdXn' ^ KaOeuSot'Tag • r\<rav ydp
'
auTwi' 01 6<})0aXp.ot PePaprifAeVoi. 44. Kal d<J>eis aureus, dircXGwi' Mk. xiv.
4o(T.R,).
rrdXii',* Trpoar]uâTO ek Tptrou, roi' auro*' Xoyoc eiirwi'.^ 45. Tore LI;. IX. 32;
xxi.34. a
€p)(€Tai irpos reus p.a0T]Tcls auTofl,^ Kal X^yet aurois, " KaOeuSere to ^
Cor. i. 8;
V. 4.
Xonro*' Kal dt-airaueo-Oc • i8ou, tjyyiKC*' r\ wpa, Kat 6 ulos toO
dKOpuirou rropaSiSorai cis x^^P**5 dfxaprwXwK. 46. eyeipeaOe,
dywp.ci'. 180U, T]yyiKCK 6 irapaSiSous pe."
1 jsÂBCILA omit to -7roTT)piov (Tisch. W.H.).

2 ^BDL omit air ejjiou (Tisch., W.H.). •"
ira.Xiv £vp€v auTovs in ^BCDILz.
*
iraXiv aireXOuv in ^BCDIL. ^ ^BL have a second iro.Xiv after enrtuv.
''
Most uncials omit avTov. "^
TO omitted in BCL.
expansion and interpretation by the comes He

be independent of them.
will
evangelist. But if they heard one word —Ver. saying
42. whereupon
Xeytdv, ;
they could hear more. The prayer follow the words. Mark simply states
uttered in such a state of distress would that Jesus prayed to the same effect.
be a loud outburst (cf. pero Kpavyjjs ov Svvarai ov not prj. He knows that
:
Itrxvpas, Heb. v. 7), at once, therefore it is not possible, yet the voice of nature
before the disciples had time to fall asleep says strongly would that it were : Ver. I —
or even get drowsy. to TroTTJpiov t., 43. KadevSovras again surprising, one : I
this cup (of death). ttXtjv, etc., howbeit would say incredible on first thoughts,
not as I wish, but as Thou, expressively but not on second. It was late and they
elliptical no doubt spoken in a calmer
; were sad, and sadness is soporific— Ver.
tone, the subdued accent suggestive of a 44. Jesus leaves them sleeping and goes
change of mood even if the very words did away again for the final struggle, praying
not distinctly reach the ear of the three. as before. Ver. 45. —
KaOevSerc X. k.
Grotius, from theological solicitudes, avoLiiavefrQe, sleep now and rest not ;
takes 0€'X<i) = 6eXoipi, " vellem " ("more ironical or reproachful^ nor yet seriously
Hebraeorum, qui potentialem
neque meant, but concessive = ye may sleep
neque optativum modum
habent "). and rest indefinitely so far as I am con-
Ver. 40. «px«Toi not necessarily immedi-
: cerned I need no longer your watchful
;
ately after uttering the foregoing prayer. interest. The Master's time of weakness
Jesus may have lain on the ground for a is past He is prepared to face the worst.
considerable time silent. tw fleTpjj) all :
— i] Zpa.
;
He expects the worst to begin

:
three were asleep, but the reproach forthwith the cup, which He prayed
:
was most fitly addressed to Peter, the might pass, to be put immediately into
would-be valiant and loyal disciple. —
His hands. irapaSLSoTai, betrayal the
ovTus Euthy. puts a mark of interroga-^
: first step, on the point of being taken.
tion after this word, whereby we get this apapTuXwv, the Sanhedrists, with whom
sense :So ? Is this what it has come Judas has been bargaining. cyc^p* —
to ? You were not able to watch with ayup.: sudden change of mood, on
me one hour A spirited rendering in
1 signs ot a hostile approach arise, let us :
consonance with Mark's version. go spoken as if by a general to his army.

;
Vv. 42-46. Further progress of the —

6 TrapaStSovs, the traitor is seen to be
agony.—'That Jesus had not yet reached coming. It is noticeable that throup^hou t
final victory is apparent from His com-_ the narrative, in speaking of the action
plaint against the disciples. He came" "of.^^,^ th e verb TrapaSiSMm is used
craving, needing a sympathy He had instead of Trp oSiSbipt :_ the ft^rmer ex-
not got. When the moment of triumph presses the idea of delivering to death,
!
:
3i6 RATA MAT0AION XXVI.
47, Kai tTi auToo XaXoukTOS, i8ou, 'louSas els tuv SuScko tjX9c,
w here and Kai fier auToO o^Xos ttoXiIs p.€TA jJLaxaipoif Kai ' ô'Xuj', diri TWf
-cndgels. ap)(i«p^w>' Kai TrpcaPuT^pu*' too Xaou. 48. 6 8e irapa8i8ous auro*'
e8b>KC»' auTois (TTjpeiov, Xe'ywK, " 0>' G.v (J)iXi]aw, auTos €0"Tt •
Kparq-
<raTe auTov-." 49. Kai cuOûs, Trpoo-cXflwi' tw 'iTjaou clire, " Xaipc,
paPPi," Kai KaT£(|)iXT)(rcv auT(5>'. 50. 6 8£ 'li]aous tlirev auTw,

;
" 'Eraipe, i^' w ^ irdpei " T<Stc TrpoacX0(5k'T€S i-neôKov Tcls X*''P'*5
'
(^ o in JÂRCDI.A, etc. (modern editors).
the latter of delivering into the hands of reasserts itself in his soul, and he feels
those who sought His life (Euthy. on he must salute Him affectionately. At
ver. 21). the same instant it flashes upon him that
The scene in the garden is intrinsically the kiss which both smouldering love
probable and without doubt historical. and cowardice compel may be utilised as
The temptation was to suppress rather a sign. Inconsistent motives ? Yes, but
than to invent in regard both to the such is human nature, especially in the
behaviour of Jesus and to that of His Judas type : two-souled men, drawn
disciples. It is not the creation of theo- opposite ways by the good and evil in
logy, though theology has made its own them betraying loved ones, then hang-
;
use of it. It is recorded simply because —

ing themselves. Ver. 48. avrcSs io-riv,
it was known to have happened. He and no other is the man. Ver. 49. —
Vv. 47-56. The apprehension (Mk. xiv. KaTtitiXno-f v. kissed Him heartily. In
43-52, Lk. xxii. 47-53). —
«is T. SoiStKa, as jate Greek there was a tendency to u se
in ver. 14, repeated not for information, compounds with the force of the sim ple
but as the literary reflection of the varb. and this has been supposed to bc-a
chronic horror of the apostolic church c ase inpo int (De Wette). Rnt coming
that such a thing should be possible. af^gr iX'naa), ver. 48, the compoun d
That it was not only possible but a fact verb is plainly used with intention. It
is one of the almost undisputed cer- occurs again in Lk. vii. 38, 45, xv. 20,
tainties of the passion history. Even obviously with intensive force. What a
Brandt, who treats that history very tremendous contrast between the woman
sceptically, accepts it as fact (Die Evan- in Simon's house (Lk. vii.) and Judas
gelische Geschichte, p. 18). —
p,«T' airov, Both kissed Jesus fervently with strong :
etc. : the description of the company to emotion yet the one could have died for
;
whom Judas acted as guide is vague ox- ;

Him, the other betrays Him to death.
iroX. is elastic, and might mean scores, Did Jesus remember the woman at that
hundreds, thousands, according to the —
moment ? Ver. 50. eraipc so might a :
standard of comparison. oxXos does — master salute a discipfe, ^nd disciple ql-
not suggest soldiery as its constituents, fompanion is. I think, the sense of the,
neither does the description of the arms word here (so Eisner, Palairet, Wolf,
—
borne swords and staves. Lk. (xxii. Schanz, Carr, Camb. N. T.). It answers
52, (TTpaTTiYois T. UpoO) seems to have topaPî in the salute of Judas. €<^' 8 —
in his mind the temple police, consisting irdpf I, usually taken as a question " ad :
of priests and Levites with assistants, quid venisti ? " Vulg. Wherefore art thou
and view appears intrinsically pro-
this "
come? A. V. Wozubistduda? Weiz- "
bable, though Brandt (E. G., p. 4) scouts sacker. ^gainst this is the grammatic al
_
it. The Jewish authorities would make pbiection that instead o f S should-have
arrangements to ensure their purpose the ; been tI. Winer, § 24, 4, maintains, that
temple police was at their command, and OS might be used instead of tis in a
they would send a sufficiently large direct question in late Greek. To get
number to overpower the followers of over the difficulty various suggestions
their victim, however desperate their re- have been made Fritzsche renders :
sistance. —Ver. cSwKCv

48. the traitor,
: friend, for what work you are come I
as he approached the place where he taking S = otov. Others treat the sen-
shrewdly guessed Jesus would be, gave tence as elliptical, and supply words
(dedit, Vulg.), not had given. His plan before or after: e.g., say for what you
was not cut and dry from the>' 'irst. I>- are come (Morison), or what you have
flashed upon him as he drew near and come for, that do, R. V., Meyer, Weiss.
began to think how he would meet The last is least satisfactory, for Judas
his Master. The old charm 01 the Master had already done it, as Jesus instinctively
; ;

€ttI Toi' 'Itjo-ouk, Kttl iKpdrr\(rav aiirov. 51. Kal i8ou, e*? rm' fieroL
Itjcou, ^KTciâ; ttii' vcipa, * d7rE'(nra<r€ ttic udvaipai' aurou, Kal ^ ^"^ °"'y
iraTcisas toc BoCXov tou dp)(i€pe(>)5 d4»eiX€»' auTOo to ' wrtok'. sense.
52. TOT€ \€y€i auTw 6 iTjaous, " ATrooTTptij/oi' CToo TTjc jAaxaipac ^ P'e verb).
CIS Tof TOTTOJ' auTt]s •

ir(£i'T€s Y^P o^ Xaporres fAdxaipav ti/ p,axaipa xxii. 41.
dwoXoui'Tai. 53. r\ SokcIs oti oi SucajAai apxi ^ TrapaKaXetrai tok 3o;xxi. i.
irarepa fioo, koi Trapao-TTjo-ei fioi irAcious rj ^ owocKa Aeyewvas 47 (T. R.).
ayyiKfav ; 54. ttws out' TrXifjpwOwCTik' at Ypa4>ai, on ouxu Sei 51. John
, n n xviii. lo
yeveaoai (T. r.).
55. Ek EKCinf) Tjj wpa cure*' o lT)(rous tois oxXoi?, Qs ctti Acts i. 16;
XtjoTYji' €|i]X0€Te fiexd fiaxaipwv' koi IuXojv ' oruXXaPeiK jie; Ka0' xxiii.'27-
' o-ov after ttjv fjiaxaipav in ^BDL.

"^
apri after irapacmicrei (loi in t^BL 33 al. (Tisch., W.H.).
' For irXtiovs Tj t^BD have irXeiw. The reading in T. R. is a grammatical
correction, uncalled for as the construction in itXeiw 8. Xcyewvas is good Greek.
knew. Fritzsche's suggestion is in- exemplification of its truth), suitably en-

genious, and puts a worthy thought into forces the order. Weiss thinks that this
Christ's mouth. Perhaps the best solu- word recorded here was spoken by Jesus
tion is to take the words as a question in at some other time, if at all, for it appears
effect, though not in form. Disciple, to be only a free reproduction of Rev.
for which, or as which you are present ? xiii. 10 (Meyer, ed. Weiss). This and
Comrade, and as a comrade here ? So the next two verses are wanting in Mk.
Judas pretended, and by the laconic —
and Lk. Ver. 53 gives another reason
phrase Jesus at once states and exposes for not using the sword if it were God's :
the pretence, possibly pointing to the will that His Son should be rescued it
crowd behind in proof of the contrary. could be done in a different way. The
So in effect Beng.: "hoccine illud est way suggested is described in military
cujus causa ades? " also Schanz. Th^;
language, the verbs irapaKaXelv and
" p oint is that the Master gives the fal^ irapicxavai being both used in classics in
aisciple t o understand that He does no t connection with military matters, and the
believe_in his paraded affection. word Xeyewvas suggesting the battalions
Vv. 51-54. Blood drawn. ISov, intro- — of the Roman army. 8(i8sKa, twelve —
ducing a second scene connected with legions, one for each of the twelve dis-
the apprehension (cf. ver. 47) the use of ; ciples. — irXeio), even more than that vast
a weapon by one of Christ's disciples. A number. Divine resources boundless. The
quite likely occurrence if any of them free play of imagination displayed in this
happened to have weapons in their conception of a great army of angels
hands, though we may wonder at that. evinces the elasticity of Christ's spirit
It might be a large knife used in connec- and His perfect self-possession at a criti-
tion with the Paschal feast. Who used cal moment. —
Ver. 54. irdis ovv refers :
the weapon is not said by the Synop. to both forms of aid, that of the sword
Did they know ? The article before and that of angels (Grotius, Fritzsche)
fjiaxaipav might suggest that the whole rescue in any form inconsistent with the
party were armed, each disciple having predicted destiny of Messiah to be a
his sword. The fear that they might be sufferer. —
8x1 ovxw, etc., the purport of
explains the largeness of the band fol- all prophetic scripture is that thus it
—
lowing Judas. Ver. 52. aiT<J<rTpev)/ov : should be apprehension and all that is
:
Jesus could not encourage the use of to follow.

arms by His disciples, and the order to Vv. 55, 56. yesus complains of the
sheathe the weapon He was sure to give. manner of His apprehension. Iv tic. r. —
The accompanying word, containing a fc>p<f., connects with cKpaTTjo-av o.vr6v in
general legal maxim draw the sword, : ver. 50. Having said what was necessary
perish with the sword (the subsequent to the bellicose disciple, Jesus turns to
history of the Jewish people a tragic the party which had come to arrest Him,
— — :,
3i8 RATA MATGAION XXVI.
ilfj.4par xrpos o/xas ^ iKaQeJ,6^r\v SiSdaKWf ir rfi lepw," Kai ouk

iKparvicraTi fi«. 56. touto 8e oXoi' y^yocet', i»'a irXTipuOwaif at
ypa<âi twk Trpo^JijTw*'." Tore 01 fiadt^Tai ' irdt'Teg d4)£VT£s ouT^f

ttûyoK.
57. 01 Si KpaTTô-aKTCS T^K 'iTjtrouK din^yayo*' irpos Kar(i<)>aK t6»

ip)î€pia, oTTOu 01 ypafifiaTCis Kal 01 irpeaPuTcpoi auvri)(Qiq(Tay
58. 'O 8e ricTpos T|KoXou96i auTw diro* \3.aKp6Qev, ews t»)s auXfjs
Tou dpxicpe'us '
Kai ciacXdwv caw ^KdOTjTO ^crd TWf umjpcTMK, iScit'
» ^BL 33 omit irpos vfias (Tisch., W.H.).

* €r T«# i€p« before tKa9€5op.Tjv in ^BL 33 (Tisch., W.H.).
* B has avTov after naOtjrai (W.H. in margin).
« BD have oiro (W.H. in brackets). J^CLA omit (Tisch.).
—
here called tois oxXois. w; lv\ X-po-TTjy, less. How could they imagine that a
etc. the words may be taken either as a
: man who spoke His mind so openly
question or as a statement of fact. In could slink away into hiding-places like
cither case Jesus complains that they an evil-doer ? Brandt remarks that the
have arrested Him as if He were a complaint is addressed to the wrong
robber or other criminal. A robber as persons to the underlings rather than
:
distinct from a thief (vide Trench, to the hierarchs. It is addressed to

Synonyms) is one who uses violence to those who actually apprehended Jesus,
possess himself of others' property, and whoever they were. Who composed
Christ's complaint is in the iirst place that crowd it would not be easy in the
that they have treated Him as one who —
dark to know. Ver. 56. toijto 8^, etc.
meant to offer resistance. But the a formula of the evangelist, introducing
reference to His past habit in the sequel another reference by Jesus to the pro-
seems to show that He has another com- phecies in these terms, tva irX-qpojOwcriv,
plaint in His mind, viz., that they have etc. Jesus reconciles Himself to the in-
regarded Him a.s one hiding from justice. dignity in the manner of His arrest, as
The allusion is to the invasion of His to the arrest itself, and all that it in-
privacy in the garden, and the implied volved, by the thought that it was in
suggestion that they have put a false His "cup" as described by the prophets.
construction on His presence there. The prophetic picture of Messiah's ex-
They think He has been seeking escape perience acted as a sedative to His
from His fate when in fact He has been spirit. t<Jt€, then, when the appre-
bracing Himself up for it To what I hension had been effected, and meekly
misconstruction the holiest and noblest submitted to by Jesus. irdvTes, Peter —
actions are liable, and how humiliating included. —
£(j>vyov, tied, to save them-
to the heroic soul It was thoroughly
! selves, since their Master could not be
characteristic of Jesus that He should saved. This another bitter drop in the
feel the humiliation, and that He should cup absolute loneliness.
:
at once give expression to the feeling. Vv. 57-68. Before Caiaphas (Mk. xiv.
This against Brandt (p. 6), who thinks 53-65 Lk. xxii. 54, 66-71). irpos Kaid-
; —
this utterance in no respect appropriate <j>av, to Caiaphas, who sent them forth,
to the situation. —
Ka9* T|p,€pav, etc. : and who expects their return with their
Jesus asks in effect why they did not victim. —
5irov, where, i.e., in the palace
apprehend Him while, for several days —
of Caiaphas. yp. Kal irp. scribes and:
in succession, He sat in the temple pre- presbyters, priests and presbyters in ver.
cincts teaching. To this it might be 3. Mk. names all the three doubtless ;
replied that that was easier said than true to the fact. <ruvri\Qyi<rav, were
done, midst of a miscellaneous crowd
in assembled, waiting for the arrival of the
containing not a few friends of the ob- party sent out to arrest Jesus. In Mk.
noxious teacher (so Brandt). But what the coming together of the Sanhedrim
Jesus is concerned to point out is, not appears to be synchronous with the
the practicability of arrest in the temple, arrival of Jesus. This meeting happens
but that His behaviour had been fear- when the world is asleep, and when
— — : . —
56 — 6a. EYArrEAION 319

TO riKos- 59" ^' ^^ ApX''^P^^S '"'^^ **^ irpcaPuTcpoi ^ kqi to auvi^pioy
- ~ - » Ch. XV, ly
rou MiTjaou, ottus auTov
•\ 'T ' • I <S
'
i . ^ A ,
ohov €|^T|Tout' iJ/euoofiapTupiai' Kara oat'ttTw- bCh. xii.4j
<T<i}<Ti, 00. Kai ^ oo)( eupo>' •

Kai iroWajf ij/eooofAapTupcot' TrpoaeX- 15.
06vT(i)v, QU)(êupov.^ ucrrepok Se uoocreXGovres 8uo (j/euSofidpTupeg^ 61. Mk. ii. i
cnrof, OuTos e<P''l» Aukajiai KaxaAuCTai TOf faoK rou 0eou, Kai oia 17. oai
TpiwK ^r\ixep(i)/ oLKoSoixfjaai auToc." * 62. Kai dk-aaTots 6 apîepeug ^ ch. xxvii
etirei' aurw, " OuSek attOKpivQ ; tc outoi <rou * KaTa|JiapTupoOc7iK ;

"
jjy g^
^ ^BDL 69 it. vg., Egypt, verss., omit 01 irpca^vTcpoi, which comes in from
ver. 57.
- For the passage Kai ovk tvpov ovk cvpov verss. have Kai ovk cvpor
. . . ^BCL
iroXXuv TrpotreXOovrajv \[»€X)8o|ji.cpTup(«)v (Tisch., W.H., Ws.)
^ ^BL omit \j;£v8op.apTvp£s. * B omits avrov (W.H.).
judicial iniquity can be perpetrated eager for damnatory evidence. Those

quietly.— Ver. 58 is the prelude to the who responded deserved to be stigma-
story of Peter's denial, which is resumed tised as false. None but base, mea n
at ver. 69 after the account of the trial. creatures would have borne evidence in
Similarly in Mk. Lk. gives the story such a case.— 81J0, only two had anything
without interruption. p.aKp66€v, from to say worth serious attention. Ver. 6r. —
afar Peter followed his Master, having
: oiiTos e<^r\, this person said then follows :
after a while recovered from the general a version of a word really spoken by
panic more courageous than the rest,
; Jesus, of a startling character, concerning
yet not courageous enough just enough ;
destroying and rebuilding the temple.
of the hero in him to bring him into the An inaccurate report of so remarkable a
region of temptation. Iws r. oi. Cf. — saying might easily go abroad, and the
—
Mk., ver. 54. ISeiv r6 r^Xos, to sec the version given by the two witnesses seems
end a good Greek phrase. Motives
; from xxvii. 40 to have been current. They
curiosity and honest interest in the fate might, therefore, have borne wrong evi-
of his loved Master. Jerome puts these dence without being false in intention.
alternatively " vel amore discipuli vel
: 8vvap.ai, in an emphatic position, makes
humana curiositate ". Jesus appear as one boasting of preter-
Vv. 59-68. The trial.—Ver. 59. t. natural power, and rov vaov "ov Qeov,
crvv. oXov, the whole Sanhedrim, cf. as irreverently parading His power in
iravTts in Heb. iii. 16, the statement in connection with a sacred object. Sia r. —
both cases admitting of a few exceptions. q., literally through, three days - after :
— t|;£vSop.apTvpiay, false evidence, of for similar use of the preposition, vide

course in the first place from the evan- Gal. ii. I. The meaning is after three :
gelist's point of view ((xaprvpiav in days I will complete the rebuilding, so

Mk.), but substantially true to the fact. that Slot in effect is = lv in John ii. ig.
They wanted evidence for a foregone Ver. 62. dvao-Tois 6 dp. : the high priest
conclusion no matter though it was false
; rose up not because he felt the evidence
if it only looked true and hung fairly well just led to be very serious, rather in irri-
together. Jesus was apprehended to be tation because the most damaging state-
put to death, and the trial was only a ments amounted to nothing more serious.
blind, a form rendered necessary by the A man could not be sentenced to death
fact that there was a Procurator to be for a boastful word (Grotius).— ovSev
satisfied. —
Ver. 60. ovxevpov: they found airoKpiv]j . , . Karap.apT'upovo'ii' : either
not false witness that looked plausible one question as in Vulg. " nihil re- ;
and justified capital punishment. spondes ad ea quae isti adversum te

iroXXtiv IT. \|/. for want of : it was not testificantur ? " or two as in A. V. and
witnesses of a kind many offered them- ; R. v., so also Weizsacker answerest :
selves and made statements, but they did Thou nothing ? what do these witness
not serve the purpose either trivial or : against Thee ? It is an attempt of a
inconsistent conceivable in the circum-
; baffled man to draw Jesus into explana-
stances coming forward on the spur of
: tions about the saying which will make
the moment from the crowd in answer itmore damaging as evidence against
to an invitation from prejudiced judges Him. What about this pretentious word
— — :
320 KATA MATSAION XXVI.
63. 'O 8e 'irjCToGs âiuira. Kai diroKpiOeis ^ 6 dpxicpe6s etirev ai^Tw,

f here only. "''E|opKiû) 06 Kord TOO eeou toG luirroi, Xva i^fiic eiiri|S, cl ad el
4 XpioTos, 6 ui6s ToG eeoC." 64. Aiyn aurw 6 'iTjaoOs, " î> e'iros.
g Mk. xiv.
Cj. Acts irXfjk' X^yw inilv, dir' apTi ov|/ea0€ to*' ol6>' too dk'dpwTrou KaGrifjieKOK
xiv. 14.
b Mk. xiv. (K Seîwk' rf]; Sowdjiews Kai ipyôîivov iirl tCiv vt<^c\CiV too oupafoC."
64. Mk.
ill. »9 (T. 65. T6t€ 6 Apxicpcos 'hUppr]i€ to IfxaTia auToG, XeYuc, "'Oti"
R.), with
gen. of 6J3Xaa4>i]piT]crc • ti Iti xpeiaf l)(op.c»' p.apTi^puf ; t8«, vOv T|Kou(raTe
penalty
(Gen. TT)v pXaa<})T]fiiaK auTou.^ 66. ti up,iK Sokci;" Ol Se aTroKpiSeWcs
xxvi. II).
IMk.xiv.6}. tlivoy, '""'Efoxos 0ai'dTOu iarri." 67. TtiTe iviirruaav cts t6
I Cor. iv.
II. iCor. TrpoCTW7ro>' auTou, Kai '

€KoXd(|>i.crak' auTOk' •
01 Se eppdiricraf, 68.
xii. 7. I
Pet. ii.ao. XeyocTeg, " npo(j>i]T€U(TOi' 'f]}xiy, Xpiore, tis eorif 6 iraiaas <re ;
^ BLZ vul. copt. al. omit airoKpiOeis.

2 ^^cBDLZI 33 omit oTi. •*
]>>^BDLZ omit ovtov.
of yours is it true that you said it, and if there were ten, said the Rabbinical
;
what does it mean ? Ver. 63. co-iwira — rule note the plural here, to tp.dTia), all :
Jesus seeing the drift of the questions fixed. A common custom among Eastern
gave the high priest no assistance, but peoples. It was highly proper that holy
—
continued silent. £|opK(E«(«i<'pit^wniore men should seem shocked immeasurably
common in classics). The high priest by " blasphemy ". ^pXaa4>iipT)crtv — ;
now takes a new Hne, seeing that there Was it blasphemy for a man to call Him-
is no chance of conviction any other self Messiah in a country where a mes-
way. He puts Jesus on His oath as to siah v/as expected ? Obviously not. It
the cardinal question of Messiahship. might be to call oneself Messiah falsely.
cl (Tu «l & Xpiarbs, etc. not two ques- But that was a point for careful and de-
:
tions but one. Son of God being exc- liberate examination, net to be taken for
getical of the title Christ. If He was granted. The judgment of the high
the one He was the other ipso facto. —
priest and the obsequious vote of the
Ver. 64. <rv cliras in current phrase =
: Sanhedrim were manifestly premature.
I am. Was Jesus morally bound to an- But it does not follow from this that the
swer ? Why not continue silent ? First, evangelist's account of the trial is un-
the whole ministry of Jesus had made historical (Brandt, p. 62). The Sanhe-
the question inevitable. Second, the drists, as reported, behave uo more. —
high priest was the proper person to ask Ver. 66. evoxos BavaTov death the :
it. Third, it was an important oppor- penalty of blasphemy, Lev. xxiv. 15, and
tunity for giving expression to His Mes- of being a false prophet, Deut. xviii. 20.
sianic self-consciousness. Fourth, silence Vv. 67-68 to judicial injustice suc- — :
would, in the cirumstances, have amount- ceed personal indignities spitting in the :
ed to denial. v\.r\v not = " neverthe- face (eviirrvarav), smiting with the fist
less," but rather = nay more: I have (€KoXa.(|>i.o-av, not Attic, kovSvXi^w used
something more startling to tell you. instead), or with the open hand
What follows describes the future of the (^ppairio-av, originally to beat with
Son of Man in apocalyptic terms, and rods). Euthy. Zig. dist nguishes the two
is meant to suggest the thought " the last words thus KoXaiîo-p.6s is a stroke
: :
time is coming when you and I shall on the neck with the hollow of the hand
change places I then the Judge, you
; so as to make a noise, pa-jrio-jAos a stroke
the prisoners at the bar ". on the face. The p petrators of these
Vv. 65-68. t6t€ At last they have, outrages in Mk. are tiv«s and oi virrj-
:
or think they have. Him at their mercy. pcVai, the former word presumably point-
— Si.EppT]|cv, etc. a very imposing act as ing to some Sanhedrists.
: In Mt. the
the expression of true emotion in reality connection suggests Sanhedrists alone.
;
a theatrical action demanded by custom Incredible that they should condescend

and performed in accordance with rule to so unworthy pro codings, one is in-
:
length and locality of rent, the garments clined to say. Yet it was night, there
to be rent (the nether all of them, even ; was intense dislike and they might feel
—— —
63—75. EYAITEAION 321
69. 'O Se n^Tpos e^<t} €Ka0T]TO ^ Ik rij aoXfj, Kal irpofftiXOei' aSrZ
jjiia '
Trai8taKT|, Xeyoocra, " Kal (To rjaOa fiETd ItjaoG tou raXtXaioo." j
parall. Lk.
xii. 45.
70. 'O §€ TJpi'i^ffaTO efiTrpoaScf irdyToiv, Xcywi', " Ouk oi8a Ti Xeyeis.' Acts xii
13. Gal.
7 1 . 'EleXflorro Se auTot'
'^
ets tov ^ iruXcli'a, etSe*' auTOK aXXt), xai iv. 22.
k Lk.xvi. ao.
X^Y^^ ''°''5 CKCi, " Kal ^ ouTOS Jjf |i€Ta *lT)aou rou Najwpaioo." Acts X. 17;
xiv. 13.
opxou,
" 'Oti ouk olSa toc acQpwiroc."
72. Kal irdXiK rip^rio-aTo ' |X€0' 1 Ch. xiv. 7
(same
73. McTol jynKpoc 8e irpoaeXGoKTes ol IffTwres ciiroc tw ncTpu, phrase).
" XaXid m John iv.
"'AXi]8w9 Kal au II auTwi' et • Kal yolp Vj (TOu "S'^Xoi' ae 42; viii.43.
n I Cor. XV
troiei." 74. T0T6 T]p|aTO KaTai'aOeixaTilêi;' * Kal oixvueif, "'Oxi 27. Gal.
iii. II.
OUK oi8a Toi' a^Gptoirof." Kal cudlus oXeKTwp i<\>tLvr](y£. 75. Kal
IfiviâBTj 6 rieTpos too pi^fiaros tou* 'Irjaou €ipt|k6tos aoTw,* " Oti
o Ch. ii. 18.
Trplc dXcKTopa ^<nvi\(rai., rpis dirapi'TJaTj jie." koI I^cXOuk I|w Mk. V. 38,
39. Lk. vi.
" CKXaoae iriKpws.
* cKa9T)To c|w in J^BDLZ. • i^^BLZ omit this avrov.
' i<^BD omit Kat before ovtos. * The mass of uncials have KaraSEjAaTiJciv.
" The article is wanting in most uncials. • ^BDL omit avrtu.
they did God
service by disgracing a accepted even by writers like Brandt
pretender. Hence
the invitation to the as one of the certainties of the Passion
would-be christ to prophesy (irpo<îiT€v- history.
(Tov) who smote him when he was struck Ver. 69. 6 82 n. 8e resumes the Peter-
:
behind the back or blindfolded (Mk. xiv. episode introduced at ver. 58. cKaOrjxo, —
65). Thus did they fill up the early hours was sitting, while the judicial proceed-
of the morning on that miserable night. ings were going on. —
avXfj, here means
Sceptical critics, e.g., Brandt, p. 69, the court, atrium; the trial would take
also Holtz., H. C, suggest that the place in a chamber within the buildings
colouring of this passage is drawn from surrounding the court. (*.ia ir., one —
O. T. texts, such as Micah iv. 14 (Sept. servant girl, to distinguish from another
V. I, A. v.), Is. 1. 6, liii. 3-5, i Kings referred to in ver. 71 (uXXt)). Kal <rv, —
xxii. 24, and that probably the texts you too, as if she had seen Jesus in com-
created the " facts ". That of course is pany with His disciples, Peter one of
abstractly possible, but the statement them, recognisable again, perhaps during
of the evangelist is intrinsically pro- the last few days. roXiXaiov —He a :
bable, and it is to be noted that not even Galilean you, too, by your tongue.
;
in Mt. is there a "that it might be ful- Ver. 70. ovK olSa, etc. affectation of :
filled ". extreme ignorance. So far from know-

Vv. 69-75. Peter's denial (Mk. xiv. 66- ing the man I don't even know what you
72, Lk. xxii. 54-62). The discrepancies are talking about. This said before all
of the four accounts here are perplexing («(i,ir. irdvTajv). First denial, entaihng
but not surprising. It would be difficult others to follow. Ver. 71. —
£15 t.
for any one present in the confused irvXoiva, to or towards the gateway,
throng gathered within the palace gate away from the crowd in the court.
that night to tell exactly what happened. oLXXt) (iraiSio-KT^), another saw him, and
Peter himself, the hero of the tale, had said, not to him, but to others there (not
probably only hazy recollections of some easy to escape!). ovtos, etc., this per-
particulars, and might not always relate son, pointing to him, was, etc. Ver. 72. —
the incident in the same way. Har- (icO* opKov second denial, more em-
:
monistic efforts are wasted time. Com- phatic, with an oath, and more direct I :
parative exegesis may partly explain how know not the man [rhv av.). Ver. 73. 01 —
one narrative, say Mt.'s, arose out of €o-TtiTe9, loungers seeing Peter's con-
;
another, e.g., Mk.'s (Weiss, Marcus- fusion, and amusing themselves by

Evang.). But on the whole it is best tormenting him. oXiiOals, —
beyond
to take each version by itself, as one way doubt, you, too, are one of them of the ;
of telling a story, which in the main is notorious gang. y\ XaXid: They had
21
—: — —;
322 KATA MATUAION XXVll.
XXVII. I. nPfllAI 8e YC>'Of*,^»nr|s, au|i.pouXio»' eXaPof irdrres oi
dpxicpcis Kai ol TrpcaûTCfJoi tou Xaou Kara tou 'iTjaou, uiare
Oak'aTuicrai aurov • 2. Kai SijaawTCS auTor diri^y^'^Y''^) '^'^^^ irapôiKac

auTOf flok'Tiw '
ntXdTu) T<Ii Tjycp.oi'i.
3. ToTt iSwi' 'louSas 6 irapaSiSous * auTOf, ort KaTCKpiOi], fiera-
fieXtiêU dTr€ffTp£\j;e ' rd xpidKOkra dpyupia toi? dp)(iep€UCTi Kai
' avTov riovTito omitted in ^BLI ; C omits avrov. The words are an explanatory
gloss.
vapaSovf in BL 33. ' «aTp«4f« in ^BL (Tisch., W.H., Ws.).
heard him speak m his second denial, though in one respect pro formd. The
which so leads up to a third. Galilean law or custom required a death sentence
speech was defective m pronouncing the to be pronounced during day-time.
Therefore, the vote of the night meeting
gutturals, and making ^ = J^- — Ver. 74. had to be formally confirmed. Then they
icaTo9tp.oTi£€i»' only, KaravaO.
(here m had to consider m what shape the case
T. R., probably belonging to vulgar was to be put so as to ensure the consent
speech, Meyer), to call down curses on of Pilate to the execution of their sen-
himself, sign of irritation and despera- tence a most vital matter.
; Oava- uxm
tion has lost self-control completely.
; Tuxrai a-uT6v, so that they might compass
— Ktti tvdvs just after this passionate
:
—
His death the phrase seems meant to
;
outburst a cock crew. " Magna circum- cover both aspects of the business on
stantia," Beng. Ver. 75. — Kai €(ivr](r0T] hand: the formal sentence of death,
The cock crowing caused a sudden re- and the adoption of means for securing
vulsion of feeling, and flashed in on that it might be carried into effect.
Peter's mind the light of a vivid recollec- «<rT«, with infinitive, here expresses
tion the word his Master had spoken.
: tendency that He should die, the drift
:
irplv, etc., repeated as in ver. 34. of all done. The result as yet remained
ÎeXOwv, going out, neither in tear of uncertain. —
Ver. 2. 8i]aavT€s no men :
apprehension (Chrys., Euthy.) nor from tion of binding before in Mt.'s narrative.
shame (Orig., Jer.), but that he might If Jesus was bound at His apprehension
give free rein to penitent feeling. the fetters must have been taken of)
?KXavo-cv, wept loudly, as distinct from —
during the trial. dirii-yaYov, etc., they
SaKpvciv (John xi. 35), to shed tears. led Him away and delivered Him to
Chapter XXVII. The
Passion Pontius Pilate. No mention at this
History Continued. —Vv. Morn-i, 2. point what they had resolved to say to
ing meeting of the Sanhedrim (Mk. xv. Pilate. That comes out in Pilate's
I, Lk. xxii. 66, xxiii. i).— Ver. i. questioning. Pilate was a very undesir-
(rupPoijXi,ov fXaPov this consultation
: able judge to come to with such a cause
took place at a meeting of Sanhedrim, a poor representative of Roman authority
which was probably only a continuation as described by Philo. and Josephus, as
of the night meeting, though regarded as destitute of fear of God or respect for
formally a second meeting, to keep right justice, as the unjust judge of the
with the law which humanely required, parable but, like him, accessible on the
;
at least, two sittings in a grave criminal side of self-interest, as, no doubt, the
case the Sanhedrists in this, as in all
; Sanhedrists knew very well. rui TjYepovi, —
things, careful to observe the letter, the governor; a general title for one
while sinning against the spirit of the exercising supreme authority as repre
law. Those who were present at the seating the emperor. The more specific
night meeting would scarcely have time title was liriTpoTros, procurator. The
to go home, as the hearing of many ordinary residence of procurators was
witnesses (xxvi. 59) would take hours. Caesarea, on the sea coast, but it was
Absent members might be summoned to their custom to be in Jerusalem at
the morning meeting (Eisner), or might passover time, with a detachment of
come, knowing that they were expected. soldiers, to watch over the public peace.
—irdvTes points to a full meeting, as Vv. 3-10. The despair of Judas. —
does also tov Xaov after irptaPiirepoi. Peculiar to Matthew interesting to the
;
The meeting was supremely important, evangelist as a testimony even from the
— : — — :
EYArrEAION 3'^3
' dSwot'." a here and

ToTs ^ TrpcaPuWpois, 4- Xeywc, "'Hfiapjoc irapaSoi^S at|xa
Oi 8e ciTrof, "Ti irpos ^fias ; cri ov|/ei." '^
5. Kal pi»|/a9 to. dpyupia
£1' Tw caw,^ di'exwp''lo"^ '
'^°-'' direXOui' **
dirriYâTo. 6. Ol Be dpx^cpcis b here onl>
XaBovTcs TCI dpvupia etiroi', " Ouk I^cctti PaXeii' auxd eis toj' (Tobit iii.
•KopSakaK, eirci TiiiT} aiiiaros eori. 7. Zup-pouXiOK oe Xapoi'Tcs, c here only.

-. - 4' d here, ver.
, , ,/. , - V , ^ ' > f x^
Tivopaaai' eg avxiav roe avpoc xou Kcpafiews, eiS Ta<pT)k' rots gev'Ois- p. Acts
^ IV. 34. I
V o t, f
8. 816 €KXTi0r) 6 dypos eKeiJ-os dypos aip,aTOS, ews tt|S CTr|p,6poi'. Cor. vi. 20
9. Tore eTrXif)pw0Tj to prjOei' 8101 'l6p6|xiou tou irpocjsi^Too, XeyofTos, e Rom. ix.
•
Kal IXaPoc rd rpidKOi'Ta dpyupia, TT)f tiiatjc tou T€Tijir]p,eVou, ok f here only.
eTip.'ô-ai'To diro uiw*' 'lapaiiX' 10. Kal cSwko*' auTa els toi' dypoi'
TOU KepafiûSi KaOd auviraii fxoi Kupio;/
1 ^BCL 33 omit Tois. ' otl/i) in the most important uncials.

» CIS Tov vaov in ^.^BL 33, 69 al. (Tisch., W.H., Ws.).
false disciple to the innocence of Jesus, itself (Meyer, Weiss, Schanz, Carr,
and the wickedness of His enemies, and Morison) the act of a desperate man
;
as a curious instance of prophecy ful- determined they should get the money,
filled. —
Ver. 3. r6r€ connects the re- and perhaps hoping it might be a kind
pentance of Judas with the leading of of atonement for his sin. airrfyâro,
Jesus away to Pilate which he regarded Strangled himself usually reconciled
;
as sealing his fate. What happened was with Acts i. 18 by the supposition that
but the natural result of the apprehension the rope broke. The suggestion of
which he himself had brought about, and Grotius that the verb points to death from
he doubtless had the natural issue in grief ("non laqueo sed moestitia ") has
view at the moment of apprehension. —
met with little favour. Ver. 6. KopPavav,
But reaction had set in, partly as a the treasury, referred to by this name by
matter of course in a "two-souled" Joseph. (B. J. ii. 9, 4). rifiT) aip.aTos —
man, partly at sight of the grim reality ««rTi exclusion of blood money from the
:
his Master led to death by his assistance treasury, an extension of the law against
(on KaT€Kpi0Ti).~|i.€TO|jie\Ti9€ls, regret- the wages of harlotry (Deut. xxiii. 18).
ting, rueing what he had done : wishing Ver. 7. TOV dypov t. Kcpafi^ws, the field
it were undone. — airô-Tpexl/e (c<rTp€ij/€ of the potter. The smallness of the price
W.H. as in Is. xxxviii. 8), returned the has suggested to some (Grotius, e.g.) that
thirty pieces of silver, a sign in such a itwas a field for potter's clay got cheap
nature that the repentance as far as it because worked out. But in that case it
went was very real. Ver. 4. -qjAap-rov, I— would naturally be called the field of the
sinned, I did wrong. irapaSoiis a. a. ex- — potters.— leVois most take as referring to
plainshow. The sinningandthebetraying Jews from other lands dying at Jerusalem
are one, therefore the participle does not at passover time. — Ver. dypos ai(iaTos 8.
point to an act antecedent to that of the = aceldama, Acts i. 18, name otherwise
—
main verb. at|xa aOuiov, innocent blood, explained there. Îcus ttjs <rr\y.ipov
for the blood of an innocent person. So phrase frequent in O. T. history sign ;
in Deut. xxvii. 25. Palairet cites ex- of late date of Gospel, thinks De Wette.
amples to prove that Greek v^nriters used Vv. 9, 10. Prophetic reference, rort,
aifiia =
avOpuTros-
as ti irpos T]|xas : as in ii. 17, not tva or oirus. 8ia —
that is not our concern. av o\|/6t, look — 'Icpcfxiov, by Jeremiah, in reality by
thou to that = " tu videris," a Latinism. Zechariah (xi. 13), the reference to
The sentiment itself a Cainism. " Ad Jeremiah probably due to there being
modum Caini loquuntur vera progenies somewhat similar texts in that prophet
Caini " (Grotius). —
Ver. 5. els tov vo<5v: (xviii. 2, 3, xxxii. 6-15) running in the
not in that part of the temple where the evangelist's mind. A petty error. More
Sanhedrim met (Grotius), or in the serious is the question whether this is
temple at large, in a place accessible to not a case of prophecy creating " facts,"
laymen (Fritzsche, Bleek), or near the whether the whole story here told is not
temple (Kypke), but in the holy place a legend growing out of the O. T. text
: —
324 KATA MATOAION XXVII,
II. 'O 8e 'lT)aou9 «<mj ' cfiirpoaOci' tou tjYt/i-oi'os • Kai tirrjpwTTjaei'
auTo^ 6 X^ywv, " li^ el 6 âaiXcOs tw*' 'louSaiuv " 'O &€
i]Y<f''<^^> ;
"lT]aou9 €<})T) auTw,' " ZO X^yeis.** 12. Kal iv tw KaTriyopeiaOai

auTok* uiro T(t>v dpîcpûc Kal twk irpcapuTe'puv, ouScc direKpifaro.
13. Tore X^Y'^ auTw 6 fliXdros, " Ouk &kouci$ 7r6aa aoo KaTap,ap-
;
Tvpouai " 14. Kal ouk dTTCKpiOr) auTw irpos ofiSc ck ^TJfia, uctte
Oaup-d^cif TOK 'pYep.^ka XiaK.
' ^BCLZ have ftrraBrf, for which the scribes substituted the more usual €«mj.
' avTw has the support of ABXAI, but Tisch. and W.H. (in text) on the authority
of t^L omit it.
quoted. So Brandt, who thinks the Jews" for Pilate's benefit, so astutely
betrayal the only fact in the story of giving a political aspect to what under
Judas, all the rest legendary (£. G., p. the other name was only a question oi
11). The truth rather seems to be that religion, or, as a Roman would view it,
facts, historical traditions, suggested superstition. A most unprincipled pro-
texts which otherwise would never have ceeding, for the confession of Jesus that
been thought of. This may be inferred He was the Christ no more inferred a
from the manipulation necessary to make political animus than their own Messianic
the prophecy correspond to the facts —
expectations. av X^yîs = yes. One is
cXaôv, ist person singular in Sept., hardly prepared for such a reply to an
3rd person plural here = they took the ; equivocal question, and there is a
expression " the children of Israel " temptation to seek escape by taking
introduced with apparent intention to the words interrogatively = dost thou
make the nation responsible for the say so ? or evasively, with Theophy. =
betrayal the substitution of the phrase
; you say, I make no statement. Ex-
" the field of the potter " for " the house planations such as are given in John
of the Lord ". And after all the mani- xviii. 33-37 were certainly necessary.
pulation how different the circumstances Ver. 12. The accusations here referred
in the two cases In the one case it is
! to appear to have been made on the back
the prop'net himself, valued at a petty of Pilate's first question and Christ's
sum, who cast his price into the House of answer. Mark indicates that they were
the Lord in the other, it is the priests,
; copious. In Luke the charge is formulated
who bought the life of the prophet of before Pilate begins to interrogate (xxiii.
Nazareth for a small sum, who give the 2). The purpose of their statements
money for a potter's field. The only would be to substantiate the main charge
real point of resemblance is the small that Jesus claimed to be King of the
value set upon a prophet in either case. Jews in a sense hostile to Roman
It is a most unsatisfactory instance of supremacy. What were the materials
prophetic fulfilment, almost as much so of proof? Possibly perverse construc-
as that in Mt. ii. 23. But its very un- tion of the healing ministry, of the con-
satisfactoriness makes for the historicity sequent popularity, of Christ's brusquely
of the story. That the prophetic text, independent attitude towards Rabbinism,
once associated with the story in the suggesting a defiant spirit generally.
minds of believers, reacted on the manner oiS^v aircKpivaro (note use of ist aorist
of telling it, e.g., as to the weighing of middle instead of the more usual airtK-
the price (xxvi, 15), and the casting of piOi]). Jesus made no reply to these
the money into the holy place (xxvii. 5), plausible mendacities, defence vain in
is conceivable. such a case. Ver. — 13. Pilate noting
Vv. 11-26. Jesus before Pilate (Mk. His silence directs His attention to what
XV. 2-15, Lk. xxiii. 2-7, 13-25). Ver. 11. — they have been saying. Ver. 14. Kal —
8^ 'Itjctovs : a
resumes an interrupted ovK dircKpiOr) still
: no reply, though
story (ver. 2). —
o-i €i, etc. Art Thou the : no disrespect to the governor intended.
King of the Jews ? The question reveals — ware 9av\y.6.X,f\.v, etc., the governor
the form in which the Sanhedrists pre- was very much (Xiav, at the end,
sented their accusation. They had emphatic) astonished at the silence,
:
translated " Christ " into " King of the and at the man ; the silence attracting
— —
; —
EYArrEAION 325
15. Kard Be eopTfic 'elwOci 6 i^y^f^^'' "'diroXueii' iva tw o^Xw g Mk. X. I.
Lk. iv. 16.

'
SeVjjiioi', 01/ Y]0e\o»'. 16. €1X01' Se xore SeVfiioi'' tTriarjfi.oi', XcyofJÔ'Oc Acts xvii.
2.
Bapa|3j3dc. 1 7. <Tuvr]yiL4vuiv ovv ainw, fXitiv auxois 6
fliXciTos, hActsiii. 13.
i here and
" Tiva 0AcT€ diroXuaw vfiXy ; Bapa^^df, ?) '\it\vouv toi' Xcyop.ei'Oi' in Mk. XV.
6in Gospp.
XpioT<5i';" 18. iJSei ydp on *8id "^ 4>0oi'o»' -irape'SuKai/ auroi'. Acts xvi.
25. 27-
19. KaQi]f}.4vo\j Be adrou em toO î^fiaros, direaTciXe Trpos aoroi' r\ Eph. iii. I
al.
yofTj auToC, Xe'youaa, " MTjSeV ctoi koI tw SiKaiu €Keiva> •
TroXXd j Rom. xvi. 7
(in a good
ydp tTraOoc atîxEpoc xax' oâp 81' outok." 20. Ol 8c apxiepcls Kal sense),
k PhU. 1. 15.
01 -rrpcffPuTepoi eircKraf tous o)(Xous, Iva oiTifio-wn"ai TOf BapaPPaf,
attention to the Silent One. A new — MSS. this manbore the name yesus, an
type ot Jew this. The result of his identity of name which makes the con-
observation is a favourable impression trast of character all the more striking.
how could it be otherwise ? Pilate was But the reading has little authority.—
evidently not alarmed by the charge Ver. 17. rlva OeXere diroX-utrcd. Here
brought against Jesus. Why? Appa- Pilate seems to take the initiative in ;
rently at first glance he saw that the Mk. he is first reminded of the custom
man before him was not likely to be a (xv. 8). Mk.'s whole account is fuller
pretender to royalty in any sense that he —
and clearer. Bap. t| 'liio-. The two
need trouble himself about. The o-v in names put before the people, as pre-
an emphatic position in ver. suggests n sumably both popular more or less,
this = You the King of the Jews Then 1 Barabbas for some unknown reason,
there was nothing to bear out the pre- Jesus by inference from being called
tension no position, prestige, wealth,
:
" Christ ". No favouritism implied.
following no troops, etc. (Grotius). Pilate feeling his way, wants to do the
is
people. —
;
Vv. 15-18. Appeal to the popular thing as safest for himself. Ver. —
Pilate, not inexperienced in Jewish affairs, 18. he knew, perhaps too strong
ipSei,
nor without insight into the ways of the a word, the fact being that he shrewdly
ruling class, suspects that there are two —
suspected knew his men, and instinc-
sides to this matter. The very accusa- tively divined that if Jesus was a popular
tion suggests that the accused may be favourite the Pharisees would be jealous.
innocently popular, and the accusers This explains his sangfroid in reference
jealous. An existing custom gives the to the title " King of the Jews," also his
opportunity of putting this to the test. offering the name of Jesus to the people.
Ver. 15. Kara eopTTjv, at feast time Vv. ig-20. Interlude of Pilate^ s wife,
{singulis festis, Hermann, Viger, p. 633), in Mt. alone, probably introduced to ex-
not all feasts, but the passover meant. plain the bias of Pilate in favour of
elwOei, was accustomed; time and cir- Jesus apparent in the sequel (Weiss-
cumstances of the origin of this custom —
Meyer). Ver. 19. p-tiSev, etc., nothing
unknown a custom likely to arise
; to thee and that just one = have nothing
sooner or later, as it symbolised the to do with proceedings against Him.
nature of the passover as a passing over iroXXa Y*p reason for the advice, an un-
:
(Weiss-Meyer), and helped to make the pleasant dream in the morning (o-TJpcpov,
governor's presence at that season wear to-day, early). The historicity of this
a gracious aspect on that account pro-
; incident is of course doubted, the use
bably originating under the Romans. made of it, with embellishments, in
Ver. 16. elxov they, the people (6xXo>,
: apocryphal writings (Acta Pilati) being
ver 15). iirifTiwiov pointing not to the
: pressed into the service. But it is quite
magnitude of his crime, but to the fact credible nevertheless. First, the wife of
that for some reason or other he was an Pilate might be there, for it had become
object of popular interest. ^Bapappiv, customary for wives to accompany pro-
accusative of BapaPâs = son of a vincial governors. Tacitus, Attn. iii. 33,
father, or with double p, and retaining 34, mentions an unsuccessful attempt in
the V at the end, Bar-Rabban = son of the senate to put down the practice.
a Rabbi. Jerome in his Commentary on Second, she had a husband that much
Mt. mentions that in the Hebrew Gospel needed good advice, and would often get
the word was interpreted ^/iws magistri it from a good wife. Third, it was a
eorum. Origen mentions that in some womanly act.
— —
J^6 KATA MATOAION XXVII.
TOf 8e 'irjaoui' AiroX/trwai*'. 2 1. diroKpiOels 8e 6 i\ye\iu}V eiirec

;
auTois, " TivcL 0A€T€ diTO Toil' 800 diToXuirw up.tk' " Oi Se cliroj',
" BapaPj3a«'." * 2 2. A^yet auTois 6 FliXaTOs, " Ti ouc iroiiâu 'iTjaouK
t6»' XeyofAefoi' XpiaroK ;

" A^youwn' auTw ^ Trdkrc?, " iTaopojOr^Tco."
Mk. 23. 'O Se iqyeixoji'^ ^4*T> " ^^ •tdKoc eTTOirjaec " Ol 8e Trepta-
I X. 26; Y^P ;
'
XV. I, (\V.
H). Acts crws CKpaiôi', Xe'yorres, " iTaupwOi^Tui. ' 24. l8u»' 8€ 6 fliXdroS)
xxvi. II.
m here only. OTi oo8e»' bi4>£Xer, dXXd p.dXXok' OopuPos yiKcrai, Xapwi' Shotp, "* dircki-
«|/aTo rds )(eipa9 dTreVatTi * toO o)(Xou, Xeywk', " AOuos ctjii dTro toO
aijJiaTos ToO 8iKaioo * toutou •
ufxeis ovj/effOe." 25. Kal diroKptOels
"iras 6 Xaos ciirc, " To aiixa aoTOu ccj)' i])xas Kal em rd TCKfa i^ftuj'."
n here and 26. T6t£ direXuffci' auTois to*' Bapa^^dc * toi' 8e 'irjaoCf " <J>payF\Xw-
ill Mk. XV.
'5. CTtts irape'SwKci' tea oraupwOg.
'
Tov before Bap. in ^BL i, 33.
» ovTo) omitted in J«ÂBDAI. ' J^^B 33, 69 omit ^jyeiAwv.
* KarevavTi in BD (W.H. in text bracketed). t^LAI have airevavrt (Tisch.).

* BD omit TOW SiKaiov, which probably has crept in from ver. 19.
Vv. 20-26. Result of the appeal to the was not a popular favourite, in fact had no
j>eople. Ver. 20. —ol 8J apx., etc. the : friends, he had no more interest in Him,
Sanhedrists saw the danger, and set but acted as the people wished, loosing
themselves to bias the popular judgment, Barabbas and delivering Jesus to be
not sure what might otherwise happen crucified, after having first subjected
with success, eireio-ai'. So when, after Him to scourging (t|>pay€XX<io-as =
due interval, the governor put the ques- Jlagello, a Latinism probably borrowed
tion, the reply was (ver. 21) tov Bapap- from Mk.). Such was the barbarous
Pav, and to the further question what practice of the Romans. It is alluded to
then was to be done with Jesus: the by Josephus (B. J., v. 11, i) in these
unanimous (iravTcs) reply was Iravpu- terms p.acrTiyov|xcvoi. 8t) koX irpoâo-avi- :
9i)Tfc). Where were the men who had £6p,cvoi tov Bav^TOv nratrav aiKiav
a few days ago shouted Hosanna ? If dveerTavpovvTO tov reixovs avTiKpv.
there, how fickle if absent, why ?
;
Or Brandt thinks that the alleged custom of
were they silent, cowed by the prevailing releasing a prisoner had no existence, and
—
mood ? Ver. 23. t( yap KaKov: ellipti- that the story in the Gospels arose out
cal, implying unwillingness to carry out of an occurrence at a later time, the
the popular will. (Fritzsche, Grotius.) release of a prisoner the son of a Rabbi
Some, Palairet, Raphel, etc., take yap concerned in a tumult. The Christians
as redundant. —
ircpio-ffus CKpaJov, they said they release the son of the Scribe :
kept crying out more loudly. Cf. Mk., and they crucified our Jesus, and at last
where the force of irepitro-ws comes out the incident was read back into the story
more distinctly. Ver. 24. — 8ti ovSev of the Passion (E. G., pp. 94-105).
ojijieXti, that it was no use, but rather Vv. 27-31. ycsus the sport of the
only provoked a more savage demand, soldiery (Mk. xv. 16-20). Ver. 27. Tore — :
as is the way of mobs.— Xaûv vScop, when Jesus had been sentenced to cruci-
etc. : washed his hands, following a fixion. ol cTpaTiwTai T. T|., the soldiers —
Jewish custom, the meaning of which of the governor, i.e., his bodyguard.
all present fully understood, accompany- 7rapoXap($vTes, etc. they conducted :
ing the action with verbal protestations Jesus from the scene of judgment (with-
of innocence. This also, with the grim out) to the irpaiTcJpiov, i.e., the official
reply of the people (ver. 25), peculiar to residence of the procurator, either Herod's
Mt. a "traditional addition" (Weiss). palace, or more probably a palace con-
;
— Ver. 26. tot« aircXvo-tv Pilate, lack- nected with the fort Antonia, with
:
ing the passion for justice, judges not barracks attached. The word has various
according to the merits but according to meanings a general's tent, a governor's :
policy. When he discovered that Jesus residence, the barracks of the Praetorian
— :
27. TOTE 01 ffTpoTiwrai tou TiyefuSfos, irapaXoPon-es toi' 'irjaoGc
€ts TO " TrpaiTwpioc, (Tuvr]yayov iir' auTOK oXr]>' Tqv (nreipai' • 28. Kaio Mk. xv
eKSuCTorres ^ auTOf, ir€pi6'9T]Kai' auxw )(Xap,uSa kokkii'T)*' ^ •

29. Kal xviii 28-
TrXe'ârrcs aTe(}>ai'o»' e^ dKawdui', eirtGtjKai/ €itI tt)»' Ke(j>aXT]»' ^ auToG, Actsxxiii.
Kai KaXa|xo>' €iri ttjc oefiai'* auTOu > Kai YO^'wrcniaaKTCS cfxirpoaOei' 1.13.
auTOu, ei'eiraiôi' * auTW, X^yo^'T^?' " Xalpe, 6 âaiXeu; ^ twi'

•
'louSaiuc " 30. Kal 6p,TrTucrarres ciS auTOi', eXaPoi' TOf KdXap.oc,
Kal Itotttoi' €15 Tr)!/ K€<})aXT)c aoTou. 31. Kal ore iviiraiâv auTu,
E^cSucrac auTOi' Tr\v )(Xafi68a, Kal ivihvaav auTO»' rd l|jidTi,a auTOu •
Kal dTnrjyaYOJ' auToi' €is to oraupoio'ai. 32. 'E|€pxof«t'oi Be eijpoi'
^ BD and some old Latin codd. have «v8v<ravT€S, which Weiss thinks has been
changed into ck. from not being understood. Vich below.

- xXafAT^SaKOKKivr^v before irepieSriKov in ^BDL 69 al. (Tisch., W.H.)».
^ eiri TTjq Kc<{>aXT)$ in i«5BL 69.
^ ev TT) 8€|ia in iÂBDLI i, 33, 69 al.
^ «v«irai£av in J^BDL33.
* BDA have PaonXru (W.H. in brackets, o Pao". in margin).
guard, the Praetorian guard itself. not, say Meyer and Weiss, hard and
tyvvY\yayov, etc. : gathered about Him sharp, so as to cause great pain, but
(for sport) the whole onrcipav, at most a young, flexible, easily plaited, the aim
cohort of 600, more probably a maniple being to ridicule not to inflict torture.
of 200. anything twisted
(" o-irtipa, Possibly, but the soldiers would not
round like a ball of thread, is a transla- make a point of avoiding giving pain.
tion of '
manipulus a wisp of hay."
'
; They would take what came first to
Carr in ad loc.) A large
Cam. N. T., —
hand. KdXap.ov, a reed apparently ;
number to assemble for such a purpose, under the gov. of lireOTjKav, but really
but Roman soldiers at passover time the object of tflr^Kav, understood.— yovv-
would always be on the alert for serious irer-ô-avres after the investiture comes
:
work or sport, and here was no ordinary the homage, by lowly gesture and wor-
chance of both, a man sentenced to be shipful salutation X'^^P* PatriXev t. 'I.
:
crucified who passed for King of the Hail, King of the Jews. A mockery of
Jews. What more natural than to make the nation in intention quite as much as
sport of Him, and through Him to show of the particular victim. Loesner (Ob-
their contempt for the Jewish people? serv. ad N. T.) adduces from Philo. (in
(Holtzmann, H.C.).— Ver. 28. ^kSijo-- Flaccum, 6) a historic parallel, in which
avres (or «vS.) a. taking off (or putting
: the youth of Alexandria treat similarly a
on) His clothes. If we adopt the former half-witted person, Karabas, the real
reading, the implied situation will be design being to insult Herod Agrippa.
this :Jesus first stripped for scourging, Schanz and Holtzmann also refer to this
then reclothed then stripped again at
;
incident. —
Ver. 30. At this point rough
the commencement of the mocking pro- sport turns into brutal treatment, as the
cess. If the latter, this Jesus after : moment for execution of the sentence
scourging led naked to the praetorium, —
approaches. eiiirrvo-avres spitting, sub- :
there clothed, all but His upper gar- stituted for kissing, the final act of
ment, instead of which they put on homage, followed by striking with the
xXa|xv8a k. (Meyer). xX^f" kokkivtiv, a — mock sceptre (ctvittov c. t. k.). Ver. —
scarlet cloak, probably a soldier's sagum. 31. iîivo-av, etc.: they took off the
Carr renders a soldier's scarf, and suggests mock royal robe, and put on again His
that it may have been a worn-out scarf own garments (to. ip,dTia, the upper
of Pilate's (Herod's, Eisner). The ridi- garments, but why the plural ?). No
cule would be more lifelike if it was mention of the crown ; left on according
really a fine article that might be, or had to some of the ancients, Origen, e.g.
been, worn by a potentate.— irX^lavxcs " semel imposita et nunquam detracta " ;
ffT. e^ d., weaving out of thorns a crown ;

and, according to the same Father, con
——
: ; ;
,28 KATA MATOAION XXVIl.
r Ch V 41 avQpuyirov Kuprivalok', 6v6\xaT\. Zifiwca • TovTOf ^ r]yydptuaav Iva dpr\
4 John iv. TO*' aTQUpOK auToO.

33. KAI AOok-Tcs eis Toirok Xeyojict'Ok roXyoOa, os tort XcYOfiefOS
^
r Ac'tj viii
I \X xiii. I Kpa»'ioo TOTros,^ 34. " tSuKow auTw ' -nitlv o|os ' |J.€Ta '
X0^5
comU- Ix^f^^YP'*'®*'
KQi Ytua<i)Ji€i'os ooK ÔcXc* meli'. 35. Ixaupwaarrcs
>
o in most uncials. * Kpoviov tottos \€-yop,tvos in t^BL i, 33 a/.
» oivov in i^BDL (Tisch., W.H.). Weiss thinks it possible that oivos has come
from Mk.
^jOcXtiatv in ^BDLI.
sumed by the head of Jesus (" consumpta The wine would be the sour wine or
a capite Jesu "). Taken off doubtless posca used by Roman soldiers. In Mk.
along with the rest, for there must be no Jesus declines the drink, apparently with-
mockery of Jesus or Jews before the out tasting, desiring to suffer with clear
public. Such proceedings only for the mind. In Mt. He tastes (Ytv<rd(i«vos)
barracks (Holtz., H.C.). and then declines, apparently because
Vv. 32-38. Crucifixion (Mk. xv. 21-27 ; unpalatable, suggesting a different motive
Lk. xxiii. 26, 35-38).— This part of the in the offerers, not mercy but cruelty
story begins with the closing words of maltreatment in the very drink offered.
ver. 31 " they led Him away to be
:
To this view of the proceeding is ascribed
crucified".— Ver. 32. i|tpxoHi«voi going : the (i€Ta x°^^5 of Mt.'s text, not without
out (of the city) according to later the joint influence of Ps. Ixix. 22 (JJeyer
Roman custom, and in harmony also and Harmonists strive to re-
Wêiss).
with Jewish usage (Num. xv. 35, i concile the two accounts by taking xok-^
Kings xxi. 23, Acts vii. 58). avOp. Kvp. — as signifying in Hellenistic usage any
a man of Cyrene, in Libya, presumably bitter liquid (quamvis amaritiem, Eis-
recognisable as a stranger, with whom ner), and therefore among other things
liberties might be taken.— TJ-yYapevo-av, myrrh. Prov. v. 4, Lament, iii. 15
compelled a military requisition.
; Cf. (Sept.), in which xoXii stands for worm-
at chap. V. 41. —
iva api) t. v, Jesus,
wood, n^V /, are cited in proof of this.
carrying His cross according to the cus-
tom, has broken down under His burden; Against the" idea that Mt 's text has been
Gethsemane, betrayal, the ordeal of the altered from Mk.'s under the influence of
past sleepless night, scourging, have Ps. Ixix. 22, is the retention of olvos (o|os
made the flesh weak. No compassion in Ps. and in T. R.) and the absence of
for Him in finding a substitute the any reference to the passage in the
cross must be carried, and the soldiers
;
—
usual style "that it might be fulfilled,"
will not. —
o-ravpov: see on ver. 35. etc.
roXYo9a Weiss remarks on the double
:
Ver. 35. oTavp<o«rovTcs (from arav-
—
XcYojievov before the name, and in the p6«o, to drive stakes in later Greek, and
;
following interpretation and thinks it a — in N. T., to impale on a stake, o-ravpos).
sign that Mt. is copying from Mk. One All the evangelists touch lightly the
wonders indeed why Mt., writing for fact of crucifixion, hurrying over the
Jews, should explain the word at all. painful subject as quickly as possible
Kpaviov Toiros, place of a skull (" Cal- Mt., most of all, disposing of it in a
" Many questions on
variae locus," Vulg., whence " Calvary participial clause.
in Lk., A. V.), of skulls rather, say many which there has been much discussion
interpreters a place of execution, skulls
;
suggest themselves, e.g., as to the struc-
lying all about (Jerome started this view). ture and form of the cross did it consist :
Recent interpreters (including Schanz) of an upright beam (palus, stipes) and a

more naturally take the word as pointing cross beam {patibulum, antenna), or of
to the shape of the hill. The locality is the former only, the hands being nailed
quite uncertain. to the beam above the head ? (so Fulda,
Ver. 34. olvov (i€Ta x^X'HS Hi.i wine Das Kreuz und die Krenzigung, 1878).
mingled with gall. Mk. has eo-fivpvta-- Was Christ's cross a crux commissa (T)
|t,evov otv., wine drugged with myrrh, a or a crux immissa (f) ? Or is this dis-
drink given by a merciful custom before tinction a purely imaginary one, as Fulda
execution to deaden the sense of pain. (p. 126) maintains against Justus Lip-
; 6 ;
33-38. ETAirEAlON 329
8e aoToc, * Sieu.epiffak'TO rd luaTia auTou, * SdXXoi'Tes ^ " KXripot' • ii'o t Lk. xi. 17,
jr\r]pw0TJ TO pT)8ec utto tou irpocjjT^TOu, '

Aiefxepiffai'TO Ta i|JiaTta fjiou 53; '"f"
eauTois, Kal IttI to*' lfj,aTia|jio>' fioo iPaXoc kXtjpov'.' ^ 36. Kal ii. ^5.
Ka0r]p.eco(, eT1^pou^'
,
auTOf
>>)« ckci. 37. Kai
x>/n »»
€ir€9r]Kai' eirai'w
-" "" phrase
Ttjs
3,
here and
,
K€<paAT]s
X - ,
auToo
- ,
TTjf
w . .
ai.Ti.a;'
,
auTOo
-
Y^yp'*F'-M'^''T''
, <,„»,
Outos eorii'
in parall.
v ver. 54.
>, . c n \ o ^-I-' > >, ' » - » Ch.xxviii.
Itjctoos o paffiXeus tov iouoaiuc. 30. Tote oTaupouKxai vuv 4. Acti
,,.c>/x f , , ^ t '-
auTU) ouo ATjorai, ci$ ck ocsiuk
'
Kai cis cs tu^vufiuv.
^*>>> xii- 5.
(same
sense),
w Mk. XV. 26. Acts XXV. 18, 37.
^ PoXovTts in iÂD (W.H. in margin).

' From iva irXT/wOr) ô end of ver. 35 is omitted in ÂBDLI. It has probably
come in from John xix. 24.
sius,till Fulda the great authority on the aravpovvrai, Artemid., Oneirocritica, ii.
subject of crucifixion ? The work of the 58). On the dividing of the garments
more recent writer should certainly be vide John xix. 23 f. The prophetic refer-
consulted before coming to a final de- ence iva irXr|p<i)6ij in T. R. has little
cision on the form of the cross or the authority, and seems inserted firom John
method of crucifixion. Another question xix. 24, by a scribe who thought it what
is, what did Jesus carry to the place of the first evangelist should say. This is
execution : the upright post or the cross a second instance where a chance of
beam ? (the latter according to Mar- prophetic citation is not taken advantage
Rom. Alter, vii. i, i). And how
quhardt, of. —Ver. 36: this statement about the
was His body fixed to the cross: were executioners sitting down to watch Jesus
the feet, e.g., nailed as well as the hands, takes the place of a statement as to the
or only tied to the beam with a rope or time of execution in Mk. The purpose
with wands or left free ? The passages apparently was to guard against a rescue.
cited from ancient authors bearing on — Ver. 37 this fact is mentioned out of
:
the subject, Artemidorus, Plautus, Seneca, its proper place. It is probable that the
are diversely interpreted, and the practice placard with the accusation was fixed up
does not seem to have been invariable. before the cross was erected. As it
Crucifixion was at best a rude mode of stands in Mt.'s narrative, it looks like an
executing justice, and, especially in time after-thought of the soldiers as they sat
of war, seems to have been performed by keeping watch, their final jest at the
soldiers in diverse fashions, according to expense of their victim and the nation to
their whim (aXXov aXXu <rxrf\>.ari irpbs which He belonged. What the custom
xXevTjv, Joseph., v. 11, i ;
plates showing was as to this is not known. Of the
various forms in Fulda). Still there various versions of the inscription Mk.'s
would be a normal mode, and in the case is the shortest: The King of the Jews;
of Jesus, when only one or two were put to to this Mt. prefixes This is Jesus. : Ver. —
death, it would probably be followed. His 38 t«Jt« introduces the fact mentioned as
:
cross has generally been supposed to have an accompaniment of the crucifixion of

been a crux itnmissa, with the accusation Jesus, without indicating its precise place
on the point of the upright post above the in the course of events. o-ravpovvTai, —
cross beam, with a peg whereon to sit. the historical present with lively effect
Whether His feet were pierced with and passive, probably to imply that this
nails cannot be certainly determined. act was performed by other soldiers.
Paulus took the negative side in the This very slight notice grows into a
interest of the hypothesis that Jesus did considerable incident in the hands of
not really die on the cross; Meyer Luke.
strongly maintains the contrary, vide ad Vv. 39-44. Taunts of spectators (Mk.
loc. The fragment of the Gospel of XV. 29-32 Lk. xxiii. 35-37, 39).
; The
Peter speaks of nails in the hands only last drop in Christ's bitter cup. To us
"then they drew the nails from the it may seem incredible that even His
hands of the Lord ". Fulda takes the worst enemies could be guilty of any-
same view, representing the hands as thing so brutal as to hurl taunts at one
nailed, the ieet as tied to the beam. ra — suffering the agonies of crucifixion. But
IfiaTia: the probability is that Jesus had men then ielt very differently from us,
been stript absolutely naked (-yvpvol thanks to the civilising infiuence of the
; — —
330 KATA MA'lUAION XXVII.
s vi<^<' Ch. 39. Oi Se IT apa^rop€u6^l.€vo^ eP\a<T<^>r]\iouy auT6v, Kifourres Tas
K€<|>aXas auTw*', 40. Kai AcyoKTCs, O KaTaXubic toc v'aoi' koi Iv

Tpiai»' T]p.^pais olKoSo|X(ii)^, cruo'o^ aeauTOK *
ci ui&s cl tou 9cou,
itaT<ipT]0i. &.1V0 ToG oTaupoo." 41. 'O/xoiais S« Kal' 01 dpîcpciS ^fiirai-
Jorrcs \i€Tci Twt' ypcif'fJ'-ttWwK Kal TrpeaPoTepwf eXcyoi', 42. " AXXoos
lawo-CK, iauT&k' ou Sui'aTai awaai. ei ^ âaiXcus 'icrpai^X ^crri,
KaxaPaTw vvv diro tou oraopou, Kal Triarcuaofj.e*' auTW.* 43. ire'iTOiOet'
eiTi To^' ©eov ' •

puadaOu 'oc auT<5»',* ei OeXet aoTOi'. flire yoip, On
y Kom. vi _ ^ , . , >, ^ o> > v v < \ ^ « v A /
6. Gal ii. ©COO ei/jii utos- 44. To auTo Kai 01 XTjorai ot ' aooraupwWtvTes
20 (in fig. , „ 7 , ,- . - «
sense). auTw '
wi'ei.Oiiôk aoTw.
' Cl vios Oiov Cl in B (W.H. in margin).

* ofioKds simply in ÂL (Tisch,), o|jloi(i>s Kai in BK (W.H. in brackets).
» t^BDL omit Cl (Tisch., W.H.). * cir atJTov in i^^BL.
* ciri TO) Oco) in B (W.H. in margin). ' b^BL 33 omit avTov.
' «rw avT«* in ^BDL. 8 ^vtov in all uncials.
Christian faith, which has made the 42. aX\ov9 c(r(rcv, etc., He saved
whole details of the Passion history so others. Himself He cannot save. Both
revolting to the Christian heart. These facts ; the former they can now afford to
sneers at the great Sufferer are not in- admit, and they do so all the more
vented fulfilments of prophecy (Ps. xxii. readily that it serves as a foil to the
7, 8 so Brandt), but belong to the other
; fact patent to everybody. —
certainties of the tragic story as told by âcriXcvs 'I. Messianic King the —
the synoptists.— Ver. 39. 01 irapa'7rop6v<i- claim involved in the confession before
ficvoi, the passers by the place of cruci- the Sanhedrim, refuted by the cross, for
:
fixion therefore near a road going to or who could believe that Messiah would
;
from the temple services (Speaker's Com.) be crucified ? KaTa^dTu vvv, etc. yet — :
or on work-day business, the 13th not let Him come down now from the cross,
the 14th of the month ? (Fritzsche, De and we will believe on Him at once.
Wette). —
KivoOvTcs t. k. a., shaking or These pious scoffers profess their readi-
nodding the head in the direction of the ness to accept descent from the cross as
cross, as if to say that is what it has the conclusive it^n/rom heaven they had
:
—
come to. Ver. 40. 6 tcaTaXvwv {cf. r\ always been asking for. Ver. 43. This —
airoKTCivov(ra, xxiii. 37), this and the looks like a mere echo of Ps. xxii. 9 (not
other taunts seem to be echoes of words a literal quotation from the Sept., how-
said to or about Jesus at the trial, of ever, rather recalling Is. xxxvi. 5) rather
which a report has already gone abroad than a word likely to be spoken by the
among the populace. Whether the say- Sanhedrists. What did they know about
ing about destroying the temple was the personal piety of Jesus ? Probably
otherwise known can only be a matter of they were aware that He used to call
conjecture. —
cl vlos cl t. 6. Jesus had God " Father," and that may be the
:
confessed Himself to be the Son of God basis of the statement, along with the
at the trial (xxvi. 64). KardP'Ôi: the confession —
of Sonship before the San-
God of this world and all men of the hedrim 6C0V clfii wios. vvv, now is the : —
world have but one thought as to Son- time for testing the value of His trust; a
ship of course it means exceptional plausible wicked sneer. cl Oc'Xci ovt<5v,
; —
privilege. What can a Son of God have if He love Him, an emphatic if, the love
to do with a cross? Ver. 41. 6p.oCws, —
disproved by the fact. 9i\ti is used in
etc. : one might have expected the digni- the sense of love in the Sept. (Ps. xviii.
taries, priests, scribes, elders, to have 20; xli. 12). Palairet gives examples of
left that low-minded work to the mob. a similar use in Greek authors. Ver. 44 — :
But they condescend to their level, yet the co-crucified brigands join with the
with a difference. They speak about the mob and the priests in ribaldry. rh
Sufferer, not to Him, and in a tone of airb Fritzsche supplies liroiovv after :
affected seriousness and fairness. Ver. this phrase and renders the same thing — :
—
39—49- EYAriEAION 331
45. 'Atto 8€ Ikttjs <3pas aKOTOS iyivtro eiri irao-a*' ttji' yr]!' Iws
ujpas ivvdry]s '
46. ircpl 8c ty)>' ei/vdTT]f wpa^' di'cPoTjaei' ^ 6 'irjaous
" ^ craâyQavi;" tout'
jjiwi'Ti fAeydXr], \dyuv, 'H\i, 'HXi,^ Xafid ccrrt,
" Gee
ciTTwTwv
j,,^
U.OU, Oee' uou. ii/ari iac "
aKoutraj'Tes eXevoi', " Oxt

>
evKaTe'Xnres ;"
\
« <\'
HXiai* ((xofei outos-
0\ » \ '
ft
47. Tikes 8e
-•
4*'* '^^''
»/•
»
rwi' eKei
Q n2
zMk.
?•
IV.
Cor.
xv. 34
'^
10,
l
iv.
im.
16.
euGe'us opafAajf els e'f auroit', Kai Xapwi' aTToyYOi', irXiâas re o§ous, Heb. x.
Ktti TTcpioeis KaAdao), eiroritev aoxot' •

49. 01 oe Aoiiroi e^€yo^', a Mk. xv.
"*A<|>€S, iSujyiei' el IpxeTat 'HXias adjcrtav aiiroy." ^ »ix. ag.
1
ePoTjo-ev in BL 33, 69 (Trg., W.H.) from Mk.?
2 EXcoi, EXwt in B (W.H. in text).
* X6|t,a in t^BL ; there are other variants.

* eo-TTjKOTwv in ^BCL 33.
6 BD have eiirav (W.H. in brackets).
' WBCL add oXXos Se Xa^wv XoyxT' <vtj|€V avrov ttjv irXevpav Kai e|r]XO€v vSwp
Kai aijjio (W.H. in double brackets). It is an early addition from John xix. 34.
"lidthe robbers, for they too reproached (Grotius). —

€0)s c5. IvvoLttis: the end as
hum (" idem vero etiam latrones fecerunt, exactly indicated as the beginning,
nempe ei conviciati sunt "). It seems another sign of historicity. The fact
simpler to take avrb as one of two ac- stated probably interested the evangelist
cusatives, depending on uvsiSiôv, avTov as an emblem of the spiritual eclipse
following (the true reading) being the —
next to be related. Ver. 46. t|Xi, t)X£,
other. Vide Winer, § 32, 4. etc. the opening words of Ps. xxii., but
:
Vv. 45-49. Darkness without and partly at least in Aramaic not in Hebrew,
within (Mk. xv. 33-36, Lk. xxiii. 44-46). wholly so as they stand in Codex B
— Ver. 45. airh 8J ?kths wpas three : (W.H.), eXw£, i\ii>i, etc., corresponding
hours, according to Mark (ver. 25, cf. exactly to the version in Mark. tjXi,
TjXi, if the true reading in Matthew,
33), after the crucifixion the darkness
came on. This is the first reference in seems to be an alteration made to suit
Matthew to a time of day. The definite- what follows, whereby the utterance of
ness of the statement in this respect Jesus becomes a mixture of Hebrew and
seems to vouch for the historicity of the Aramaic. It is not likely that Jesus
fact stated. Those who find in it legend would so express Himself. He would
or myth point to the Egyptian darkness, speak wholly either in Hebrew or in
and prophetic texts such as Amos viii. g, Aramaic, saying in the one case " eli :
eli lamah asavtani " ; in the other " eloi

Joel ii. 31, etc. (none of which, however, :
are cited by the evangelist), as explaining eloi lema savachtani ". The form the
the rise of the story. The cause of this utterance assumed in the earliest evan-
darkness is unknown {vide notes on gelic report might be an important
Mark). It could not, of course, be an clue. This Resch finds in the reading of
eclipse of the sun at full moon. Origen Codex D, which gives the words in
saw this and explained the phenomenon Hebrew. Resch holds that D often pre-
by the h3'pothesis of dense masses of serves the readings of the Urevangeliiim,
cloud hiding the sun. Others (Paulus, which, contrary to Weiss, he believes to
De Wette, etc.) have suggested a darken- have contained a Passion history in
ing such as is wont to precede an earth- brief outline (Agrapha, p. 53). Brandt
quake. To the evangelist the event expresses a similar view (E. G., pp.
probably appeared supernatural. eirl ir. — 228-232). The probability is that Jesus
T. ytjv, Origen and many after him spoke in Hebrew. It is no argument
restrict the reference to Palestine. The against this that the spectators might
fragment of the Gospel of Peter limits it not understand what He said, for the
to Judaea (iraorav t. 'iov8aiav). In the utterance was not meant for the ears of
thought of the evangelist the expression men. The historicity of the occurrence
had probably a wider though indefinite has been called in question on the ground
range of meaning, the v>hole earth that one in a state of dire distress would
(Weiss) or the whole Roman world not express his feelings in borrowed
— ; — — :
33^ KATA MATGAION XXVIl.
b here only 50. 'O 8« 'lijaous irdXik Kpdâs 4>w>TJ fA«Y''^ ''d4>iiKe to ''Tri'€o|xa.
(Gen. CI. Kai 1800, to * KaTOTr^Taaua toC vaoii tayiVSn «is Sue' diro
XJCXV. 18). , „ ^ .
, , > , ,
c here in ai'woei' tw9 KaTu *
Ktti r^
yT ô'cio-Orj, Kal at ircTpai i<TyîaQr]cray •
in Hel>. 52. KOI Ta fit'Tificia dk'cw'xOrjaat', Kal xroXXa auuaTa twi' *"
K€KoiaT)-
ayiiDV TjyfptJTj/ 53. Kai i^thvovTes €k twi/
d
9
I
18,
:X. 20. fitvoiv
Cor. XV. ^
20. I tyepariv
.~»-\A
auTou, ci(tt]\pok ci;
t>,/ xtji' dYiac
/«
iroA-ii',
fit'Tificiwi',
Kai
St
fieTa ttjc
f.vt(âvi.adricrak
,«
Thess. iv. x \ «
13. 15 al. iroWois.
e here only
in Gotpp. f Heb. ix. 34 (pass, as here).
'
€is 8vo after Karu in BCL (Tisch., W.H.).
^ T)Ycp9i] is as usual the sing, to suit a neut. pi. nom. y[ytp9y\<ra.v in ^BDL.
phrases. The alternative is that the verse about the spear thrust another, —
words were put into the mouth of Jesus final, act of mercy, though attested by
by persons desirous that in this as in all important MSS., seems to be imported
other respects His experience should from John xix. 34. It is omitted in R. V.
correspond to prophetic anticipations. Vv. 50-56. Death and its accompani-
But who would have the boldness to ments (Mk. XV. 37-41, Lk. xxiii. 46-49).
impute to Him a sentiment which — Ver. 50. irdXiv, pointing back to the
seemed to justify the taunt " Let Him : cry in ver. 46. —
(jxDvg p.e-ydX'g. The
deliver Him if He love Him " ? Brandt's Fathers found in the loud cry a proof
reply to this is Jewish Christians who : that Jesus died voluntarily, not from
had not a high idea of Christ's Person physical exhaustion. Some modern
(E. G., p. 245). That in some Christian writers, on the contrary, regard the cry
circles the cry of desertion was an offence as the utterance of one dying of a
appears from the rendering of " eli eli " in ruptured heart (Dr. Stroud on The
Evang. Petri 8vvap,is (lov y\ 8. ft. r\ = Physical Cause of Christ's Death;
my strength, my strength. Its omission Hanna, The Last Day of Our Lord's
by Luke proves the same thing. Ver. — Passion). Mt.'s narrative, like Mk.'s,
47. Tiv^9 8i not Roman soldiers, for: gives the impression that the cry was
they knew nothing about Elias might ; inarticulate. Brandt recognises this
be Hellenistic Jews who did not under- cry as historical. Ver. 51. —
Kal ISov,
stand Hebrew or Aramaean (Grotius) introducing solemnly a series of preter-
more probably heartless persons who natural accompaniments, all but the first
only affected to misunderstand. It was peculiar to Mt. to KaTa-ir«'Ta(rp.a, the
poor wit, and showed small capacity for veil between the holy place and the most
turning to advantage the words spoken. holy. i<rx\.aOr\ this fact, the rending
:
How much more to the purpose to have of the veil, is mentioned by all the
said Hear Him : I He actually confesses Synoptists, though Lk. introduces it at
that His God in whom He trusted has an early point in the narrative. It might
forsaken Him. —Ver. 48. els i| avTwv, have happened, as a natural event, an
one of the bystanders, not one of the accidental coincidence, though it is not
Tiv€s, human pity, acting
with some so viewed by the evangelist. A symbolic
under the impression, how got not fiction, according to Brandt. The
indicated, that the sufferer was afHicted legendary spirit took hold of this event,
—
with thirst. o|ovs, sour wine, posca, the magnifying the miracle. In the Hebrew
drink of Roman soldiers, with sponge Gospel the rending of the veil is trans-
and reed at band, for use on such formed into the fracture of the lintel of
occasions. Ver. 49. —
a(^c«: either re- the temple " Superliminare templi in-
:
dundant coalescing with i8Mp,cv = let us finitae magnitudinis fractum esse atque
see [cf. chap. vii. 4), age videamus, divisum " (Jerome, Com.). Kal^ yTJ, etc. —
Grotius (vide also Burton, M. T., § an earthquake, preceding and condition-
161), or meaning: hold, stop, don't give ing the greatest marvel of all, the opening
Him the drink, let us see whether Elias of the graves and the resurrection of
will come (fpxcrai, comes without fail) many saints (w. 52 and 53). seem We
to help Him. The latter is the more here to be in the region of Christian
probable. The Xoi-n-ol belong to the legend. Certainly the legendary spirit
scoffing crew. The remainder of this laid hold of this feature with great eager
— :
50-58. EYAIIEAION 3.3 3
54. 'O Se ^KarofTapxos Kal 01 fiex' auTou -njpoorres tok 'Itjo-oo*',
tSofTts Toy (TeioTfioi' fcal tA y€v6ii.€va,^ iôPr\Qr](Tav acftoSpa, Xeyoi'Tes,
"'AXtjOws 0€ou olos ^ ^K oijTOS."
55. *H<Tav Be cKci yoKoiKcs iroXXal cLtto fiaxpode^ dEcopoOaai,

aiTik'cs TJKoXouflrjaav tw 'irjcrou cnro ti]S faXtXaias, SiaKOi'ouo-ai auTu •
56. cf ats v\v Mapia iq MaySaXrikn^, Kal Mapia r^ tou 'laKujSou Kal
'lw(TT] jii]TTjp, ical T] fii^TTjp TWK olwt' Zc^cSaiou.
57. 'O'i'IAI 8e yeKojxenrjs, ^Xflcf awdpuTTOs irXouaios Airo 'Apifjia-

daias, Took'op.a *i(«)(n]<f>, os Kal auTos ciiaOi^TcuaE ' tw 'Itjo-ou •
58. ouTos irpoacXOuc tw riiXdru, TJ-nâaro to awfia tou 'lnjaou.
' BD 33.
yivoftcva in * BD have wios fltow (W.H. in margin).
* SoBLA. ^^CD have e(*,a0i]T«v9Tj, which, though adopted by Tisch and

in
W.H. (text), may be suspected of assimilation to the form used in Chap. xiii. 52,
xxviii. 19. Vide below.
ness, expanding and going into details, pened. It is no argument against thi-^
giving, e.g., the names of those who rose that no mention is made of them in th«
Abraham, Isaac, Jacob, etc. (Vide Evang. narratives. It is no part of the plan ol
Nicod., c. 17, and The Acts of Pilate in the evangelists to indicate the sources
Thilo's Codex Apocryphtis, N. T., p. 810). of their information. The women are not
— Ver. 53. |icTa ttjv lyepo-iv aixov, after mentioned for this purpose, but because
the raising (active) of Jesus (by God), i.e. ,
they have a part to play in the sequel.
after Christ's own resurrection not after : If they had been introduced as witnesses
the raising (of them) by Him, as if uvrov it would not have been made so clear
were genitive subjective. So Fritzsche, that they stood "afar off" (airo (lOKpoflev).
who, however, brackets the phrase as a In like manner that Peter followed his
doubtful reading, t-îptrw occurs here Master to the judgment hall is told, not
—
only in N. T. Ver. 54. cKarovrapxcs = that he may be available as a witness,
KsvTvpiwv in Mk., the officer in charge but because there is a story of denial to
of the detachment entrusted with the relate —
about him. iroXXai, many, a
execution, not hitherto mentioned. tribute to the impression made on
01 fier* avTov, etc. the whole military
: feminine hearts by the Galilean ministry ;
party make pious reflections in Mt. in ; for it was from Galilee they came, as the
Mk., with more probability, the centurion following clause states (atrtvcs, etc.,
only. —
Kal ra yivop.cva, and (generally) defining them as women who knew Him
the things happening, the earthquake well, loved Him warmly, and served
included. P'or a similar use of Kal vide Him devotedly).—Ver. 56. tv als three :
xxvi. 59. —
vtbs Oeov Lk. substitutes for
: out of the many named, with a reference
this " a just man ". In the centurion's to the sequel, or as the best known.
mouth the words would mean more than Mary of Magdala (first mention in
that and less than the sense they bear for Mt.), Mary, the mother of a well-known
a Christian = a hero, an extraordinary pair of brothers, and the mother of the
man. Yet Lk.'s rendering is to the point, sons of Zebedee (Salome in Mk.).
because the Roman soldier is conceived Vv. 57-66, Burial (Mk. xv. 42-47,
as seeing in the events the anger of the Lk. xxiii. 50-56). TJXOev, etc., there came
gods at the treatment of an innocent (to the place of crucifixion, tLe centre of
—
man. Ver. 55. y-uvaXKcs, women, bolder interest in the preceding narrative) a
than men, love casting out fear. Lk. man (unknown to readers), rich (this fact
associates with them others called 01 put in the forefront by Mt. — evox-qjiajv
yvwo-Toi avT^, His acquaintance, which povXevTiis in Mk. On cvraxrffjicjv
might include the disciples. Though Phrynichus remarks that the vulgar take
they fled panic-stricken they may have it as = rich, or in good social position,
rallied and returned to see the end, while the ancients took it as applying to
either along with the women or mixed in the noble or symmetrical. Mt. may be
the crowd, and so have become qualified following vulgar usage, but also with
afterwards for witnessing to what hap- an eye to Is. liii. 9 " with the rich in
:
—
, , — »
334 KATA MATGAION XXVII
TtSre 6 niXciTos tKcXcoCTCk d7ro8o0T)»'ai to <Twp.a.^ 59. Kal XuPwi- to

K .''"''""' aw)xa 6 *l«(r?j<}> ' ^ccTuXiIck auTO ^ aifSot'i tcaOapa, 60. Kal eOrjKei'
xxiii. 53.
auTO if Tw Kaivu auTOu '
u.kT|u.eiu),
r- ir .'
o ""
eXaTOUTicTcc
ri iv rn Tr^Tpa
r
•
Kai
John XX. 7.
* ii
h Mk. XV.46 Tj-poaKuXioas XiSoc ^liya^' ttj 0opa tou (jn'r^fj.eiou, dTrriXflci'. 61. t|c
33)- 8c iKil Mapia rj MaySaXijin^, Kal tj aXXr) Mapia, Kadrjp.ecai dTreVaj'Ti

i Mk. xt. IS. » ,
John Lag. TOO Ta4)00.

Acts Z. 9 /- —
02. THi 0€
, ^\ t t f « >< «\
eiraupiOK, riTis cctti fiCTo TTjf TrapaaKcurji', ffOKTJxoTjaai'
• r n
ai.
'
8. 1 Tim! o'^ dpxiepeiS Kttl 01 apiffaioi irpos FliXaTOi', 63. Xe'yoi'Tes, " Kopie,
i^john 7. e'fino^flilfiek oTi CKCicos 6 ^ irXdLk'os ciirei' cti lâii', Mcto, Tpcts ijji^pai
1
t»5BL omit TO o-wft* (Tisch., W.H.).
• BD have n before o-ivSovi (W.H. in brackets).
His death ") front Arimathaea (Ramath-

;
sepulchres rock. —
XC6ov \i.iya.y: the
in
aim Zophim, i Sam. i. i) the name ; usual mode of shutting the door of the
yoseph, and the relation to Jesus that of tomb the Jews called the stone orohiK
;
a disciple (€fAa0TfT£vo-€, which, if the the roller. —

aTrTJXBev: the entombment
correct reading, is an instance of the use over, Joseph went away but the Dead ;
of this verb in a neuter sense. Cf. xiii. 52, One was not left alone. Ver. 61. tjv 8« —
xxviii. 19, Acts xiv. 21). Ver. 58. — ^Kci, etc., but, in contrast to Joseph, there
irpoo-eXOwv from the cross Joseph re-
: was there Mary, the woman of Magdala,
turns, and approaches Pilate to beg the also the other Mary, sitting in front of
body of Jesus for burial. In the case of the tomb. —
Tds^to-u here, as in xxiii. 27, 29,
the crucified such a request was neces- used of a place of burial, not of the act
sary, but was generally granted (" Eorum of burial. The word is peculiar to Mt.
in quos animadvertitur corpora non aliter in the N. T.
sepeliuntur quam si fuerit petitum et Vv. 5'2-66. Precautions against theft of
permissum ", Ulpian. de Cadav. punit, the body ; peculiar to Mt., and among the
in Justinian, Corpus Jur. Civ. xlviii. less certain elements of the Passion
24,i). The general practice was to leave history, owing its origin and presence
the bodies to waste. The privilege of in this Gospel apparently to the exigen-
burial was sometimes granted for money. cies of the primitive Christian apologetic
There is nothing to show that Pilate con- against Jewish unbelief, which, as we
descended to such meanness, at least in the gather from ver. 64, must have sought
present instance, though Theophy. sug- to invalidate the faith in the resurrection
gests that he did. tKik^wtv d-iroSoOTivai, of Jesus by the hypothesis of theft
he ordered it to be delivered. Ver. 59. — accounting for an empty grave. The
lvcTvXi|ev (little used, found in Aristo- transactions here recorded effectually
phanes), wrapped. o-iv8dvi Ka6ap(ji, in — dispose of that hypothesis by making
clean, i.e., never before used linen. theft impossible. Is the story true, or
(TivSuv is of uncertain derivation and must we, with Meyer, relegate it to the
varying sense, being applied to cloths of category of unhistorical legend ? Meyer
diverse material, but here generally founds largely on the impossibility of
understood as meaning linen cloth, Christ predicting so distinctly as is here
wrapped in strips round the body as in implied, even to His own disciples. His
the case of mummies in Egypt, the body resurrection. That means that the priests
being first washed (Acts ix. 37). As to and Pharisees could have had no such
this way of preparing dead bodies for solicitude as is ascribed to them. All
burial we have no details in O. T. turns on that. If they had such fears,
(Benzinger, p. 163). Ver. 60. Iv t^ — so originating, it would be quite natural
Kaivu aviTov piv'i]p.eia>, in his own new to take precautions against a trick. I
tomb, recently prepared for himself. think it quite possible that even inde-
This not brought out in parallels. pendently of the saying in chap. xii. 40,
iXaTO)jn)o-£v (Xas T£p.v<i)) : the aorist for given as spoken to Pharisees, it had some-
the pluperfect, as in ver. 55 he had ; how reached their ears that Jesus had
hewn out of the rock — kv tiq Trerpa, the predicted His Passion, and in speaking
article pointing to the custom of making of it was wont to connect with it the idea
— —
59—66. EYAITEAION 33S
eyEipoixai. 64. kAcoo-oi' oiji» ^ da4>aXi(r0Tii'ai toj' rdôv l«s riis k Acts xvi.
24-
TpiTr]s i^fi^pos fiiîTOTe eXOocTcs 01 fJiaflTjTal auToO^ i'uktos'^ KXeil/uo-iK
aoToc, Kal eiiruai tw Xaw, 'HyepOrj diro ru>y f€Kpw»' • Kal eaxoi r]
eiTXaTT] 'ttXcii'T] x^^pwc ttJs irpwrris." 65. "E<})T) 8e^ aurois 6 DtXaTos, 1 here only
in Gospels,
""Excre " Kou<TTw8ia>' • uTvdytTe, do'<|)aXiaaa8e ws oiSarc." 66. Ol frequent
in Kpp.
8€ 'irop€o0€VT€S T|CT<j)aXiaarro tok Tdi})©^, a4>paYicrai'T69 tok XiOok m here and
in Ch.
lierd TTJs KouoTwSias. zxviii. II,
1
J«^B omit avTOv, found in CDL al. (W.H. place it in margin).
* vuKTOs wanting in many uncials (Tisch., W.H. omit).
* BL and other uncials omit 8* (Tisch., W.H., in margin).
of rising again, and it was natural that at word for the Roman Pilate to use.—
such a time they should not despise such vifdyire da(J>aXicro{rOt, the three verbs'
reports. €x. viraY. dcrâX., following each other
Ver. 62. T-fl eiravpiov, the next day, i.e., without connecting particles form an
the Jewish Sabbath, curiously described asyndeton " indicating impatience on the
as the day (tjtis) |*€Ta ttjv irapao-Kevtjv, part of Pilate" (Camb. N. T.).— ws
the more important day defined by refer- otSare, as ye know how. Ver. 66. rja-—
ence to the less important, suggesting <j>aXio-avTo is to be taken with the last
that Mt. has his eye on Mk.'s narrative
(xv. 42). So Weiss-Meyer. —Ver. 63.
clause —(jL€Td ttjs KovtrruSias, which
points to the main m( "'is of securing the
cKcivos contemptuous reference,
: as to tomb against plunder. The participial
one not worthy to be named, and far clause —crijipaYicavTcs tov XiOov is a —
off, a thing of the past removed for ever parenthesis pointing to an additional
—
by death. 6 irXdvos a wanderer in the : precaution, sealing the stone, with a
first place, then derivatively, from the thread over it and sealed to the tomb
character of many wanderers, in N. T. a at either end. The worthy men did their
deceiver. — eyeCpofiai,
present for future, best to prevent theft, and the resur- —
expressing strong confidence. Ver. 64. — rection !
fws T.TpiTTjs T||jic'pas the definite specifica-

: Chapter XXVIII. The Resur-
tion of time here and in ver. 63 may have rection AND THE Great Commission.
been imported into the story in the course Vv. 1. 10. The open grave (Mk. xvi.
of the tradition. —
iq etrxaTtj irXdvT), the 1-8, Lk. xxiv. i-ii). —
Ver. i. d\|/^ ....
last delusion = faith in the resurrection, aappdroiv, a curious and puzzling note
belief in the Messiahship of Jesus being of time, inconsistent with itself if trans-
the first. xiLpdiv, worse, not so much lated "late on Sabbath, towards day-
in character as in consequences, more break on the first day of the week," and
serious. —
Ver. 65. exert pronably im- : on the assumption that the day is sup-
perative, not indicative = have your watch, posed to begin and end at sunset. That
the ready assent ot a man who thmks would give, as the time at which the events
there is not likely to be much need lor it, to be narrated happened, the afternoon
but has no objections to gratify their of one day and the early morning of the
wish in a small matter. So most recent next. Of course the two clauses are meant
interpreters —
Mey er, Weiss, Hoi tz.,Weiz- to coincide in meaning, and a way out
sacker, Morison, Spk., Com., Alford. The of the difficulty must be sought. One is
Vulgate takes it as indicative = habetis, to take dt|fJ as = post, after the Sabbath,
which Schanz follows. This rendering or late in comparison with the Sabbath,
implies that Pilate wished them to be crappdruv in clause i being in effect a
content with what they had already, genitive of comparison. So Euthy. and
either their own temple watch or soldiers Grotius, who take ca^p. as = the whole
already put at their disposal. Carr (Camb. passover week, De Wette, Weizsacker,
N. T.) doubts the correctness of the etc. Another is to take dij/l as = not later
modern interpretation on the ground that than, but late on, and to assume that the
no clear example of the use of ex*''*' '^^ day is conceived to begin and end with
the sense of " to take " occurs in either sunrise accordinfj; to the civil mode of
classical or Hellenistic Greek. kovo-- reckoning. So I^'ypke, Meyer, Weiss,
TuSCav, a a:uard, a Latinism, a natural Morison. Authorities are di\ided as ta
— — : —
336 KATA MATUAiUW xxvrii.
l.k Hill XXVIII. I. '04'E hi va^^dnay, ttj * ^Trn})0JCTKOuaT] cis p.iav' wap-
notei
• here.
Pd.rv,
,
Ta<|)0»'.
riKQt
2.
Mapia
\>c/
KailOoo,
t^ MaYSaXtik*!], Kal
(TEiap.os
k >
tyi.v€TO
>
i^
,
p-eyas
»%%
aWrj Mapia, Oewpriaai tov
ayycôs ya^p Kupiou
/
Kara^ds t^ oupak'ou, irpoffeXflwK ' dircKuXiae Toi' XiOoc (Itto ttjs Oupas,'
b here only Kal €Ka0T]TC cTTiiKw auTou. 3. i|f Se -i^ " tSâ aurou ws daxpaTni,
in
(Gen
NT.
V.3)
,.,t
Kai TO (KOUjjia auTou Xcukok waci
,«» «.\<» ° yjiutv,
/
4.
>\c\
airo
be
~»n
tou 4>opou
auToG iofla^r^fjav 01 "njpoui'Tes, itai ^ytVorro * uktcI * ccKpoi.
5. 'AiTOKpidels 8c 6 ayycXos eiirt rais yuv'ai^t, " Mt) <)>o|3eiaOc
ujxcis •
oiSa ydp on 'irjaouf toj* ^CTaupwfxeVof îrjTeiT€. 6. ouk
foTH' wSc •
TJy^pdT) ydp, KaOws clirc. Scutc, iBctc tok tottoc ottou
' Kai before -irpoatXOwv in ^BCL.

* t<^BD omit airo tijs 9vpa9 (so Tisch. and W.H.).
' ^BD have ws here, and with these LA in end of ver. 4.
* cycvT)OT]arav in ^BCDL 33.
Greek usage, Meyer and Weiss, e.g., con-
tending that h^î always means lateness
women. — fit) (fjo^ctaOc vp.eTs, fear not
ye, with tacit reference to the guards.
of the period specified, and still current. olSa yap ydp gives a reason for the
:
Holtzmann, H. C, remarks that only from soothing tone of the address. The
the second clause do we learn that by angel recognises them as friends of the
the first is not meant the evening of the Crucified.— Ver. 6. ovk to-riv, etc. : with
Sabbath, but the end of the night follow- what sublime simplicity and brevity is
ing, conceived as still belonging to the amazing story told " Versus hie I
the Sabbath. tq îri<{»«<rKoi5(rj), supply incisa habet perquam apta " (Beng.). The
iqp,€pa or bipqi. —
its (x£ov. <r., towards day last clause is better without the epithet
one of the week (Sabbath in first clause). 6 Kvpios, more in keeping with the rest.
^TJXOe, came, singular though more than Bengel calls it gloriosa appellatio, but,
one concerned, as in xxvii. 56, 61. Mary as Meyer remarks, just on that account
of Magdala, evidently the heroine among it was more liable to be added than
—
the women. OcupTJo-at t. t., to see the omitted. Ver. 7. —
Taxi 'irop£-u6€i(rai:
sepulchre no word of anointing, that
; introducing " quite in his own (the
being excluded by the story of the watch. evangelist's) manner of expression "
— Ver. 2. The particulars in this and the (Weiss) the command of the angel =
following two verses are peculiar to Mt. go quickly and tell, etc. —irpodyct: pre-
first, an earthquake (o-€i<rp.6s), as in xxvii. sent ; He
even now going before you
is
51 second, an angel descending from

; into Galilee in accordance with the pre- ;
heaven third, the angel rolling away the

; diction in xxvi. 32 the risen Shepherd is
stone; fourth, the angel sitting on the on His way to the pre-appointed rendez-
—
stone as guard. Ver. 3. I8ea (here only —
vous. 6\|/€a8c, there shall ye see Him,
in N. T.; in Sept., Dan. i. 13, 15), the ap- and be able to satisfy yourselves that He
pearance, aspect (of the countenance of is indeed risen. With this word ends
the angel). Vide Trench, Syn., p. 262, on the message to the disciples. ISov elirov —
p,op4>'(], (TX'np.aj ISea. —
us ao-TpairT) (xxiv. behold I said it to you = note what
vifjitv,
27), as lightning —
brilliant, dazzling. I say, and see if it do not come true.
T^ cvSvfxa a., his raiment as distinct from Mark has xaOws elirtv vjiiv = as He said
his face —
us x^"**! white as snow (cf. Mt. to you, referring to the promise of Jesus,
xvii. 2). —
Ver. 4. ws vcKpoi the keepers, : and forming part of the message to the
through fear of the angel, were shaken as disciples.
by an earthquake, and became as dead Vv. 8-10. to the Appearance of Jesui
—
men stupefied, helpless, totally incapaci- women on deliver their the way to
tated for action by way of preventing message. Ver. 8. —
airtXOovo-ai the :
what is assumed, though not directly reading of T. R. (eleXO.) implies that they
stated, to have happened. The resur- had been within the tomb, of which no
rection is not described. mention is made in Matthew. They
Vv. 5-7. The angel speaks to fhe went away from, not out of, the tomb. -
—
EYArrEAlON 337
eK6iTo 6 Kupio?.^ 7. Kal Taxii nopeuBclcrai eiiraTe tois |i,aOir]Tars
aoTOu, OTi r\yipOr] airo tUv I'eKpwv • Kal iSou, irpoayei u|i.as cis ttji*
raXiXaiaK • CKei aurok o>j/6or0e. 18011, elnov ufiiv." 8. Kal eêX-

6ooCTai^ Tax" QiTo toG pi'rjfj.eiou fiera cjJoPoo ical x^^^P^S ftcy'^^l?,
ISpaixoK dirayYeiXai tois |xa9r]Tats aurou. 9. a»9 8e ^Tropeuorro

* *
diraYyelXai Tois |xa9r]TaLS auToO,' Kal i8ou, 6 'irjo-ous dTrri i'tt] trev
auxai?, \iy(i}v, " Xaiperc." Ai Be irpocreXOoGaai eKpaTtjaai' aoTou
Tous iroSas, Kal TrpocreKuk'Tjaa^' auTw. 10. totc \eyei aurai? 6

'irjaous • " Mt) (j)oj3£iff9£ •
uTrayeTe, dTrayyetXaTe tois d8e\(|>ois P'Ou,
iva dTrAOaxni/ ets rr]v raXiXaiaf, KdK£i |X6 o>J/ovTat."*
I
^B 33 omit o Kvpio; (W.II. relegate to margin).
» aireXeovo-at in Js^BCL 33 (Tisch., W.H.).
' From 0J5 S. €-7rop. to avrov is omitted in i^BD 33, 6g and many versions, and
left out by modern editors. The passage may have fallen out by similar ending
(awTOv — avTO-u).
^ ÂBCA omit o ; found in DL. ^
fc^BC have v'iTr]vry\<rev,
aith T. |AV., depending on aire\Oo{ia-ai, in commented on in connection with the

Mark on €<j>vyov.— p.€Ta <^>6ôv kuX xo-pas theory of a " four-gospel Canon " pre-
p,«yd\Tjs, with fear and great joy. This pared by the Presbyters of Asia Minor
union of apparently opposite emotions is in the beginning of the second cen-
true to human nature. All powerful tury. Vide Der Srliliiss des Marciis-Ev-
tides of gladness cause nervous thrills anuelinms dcr Vier-Evangelien-Kaiion
that feel like fear and trembling. Cf. und die Kleinasiatischen Presbyter, by
Isaiah Ix. 5 and Phil. ii. 12. The fear Dr. Paul Rohrbach. Rohrbach's idea is
and trembhng St. Paul speaks of are the that when tliis Canon was prepared the
resuk of an exhilarat!n<r consciousness editors altered more or less the state-
of having a great solemn work in hand ments of the Synoptists as to the visions
— a race to run, a prize to win. Ver. g. — of the Risen Christ so as to bring them
Kai iSoi), and behold, another surprise somewhat into harmony with those of
(ver. 2). They are on the way to tell the fourth Gospel. For this purpose
the disciples that they are to be favoured Mark's original ending was cancelled
with a meeting in Galilee, and lo they ! and the present one, vv. 9-20, put in its
are themselves privileged to meet the place. The editorial procedure in the
risen One. —
vTrVjvTtjcrev, cf. chap. viii. case of Matthew consisted inserting m
34, XXV. I, 6. —
EKpaTTjo-av, etc., they took w. 9, 10 in the narrative, thus providing
hold of His feet and cast themselves for at least one vision in Jerusalem, and
before Him the gesture befitting the
; making room for more, and so cancelling
circumstances, an unlooked-for meeting the impression otherwise produced that
with one who has been crucified and Jesus was seen only in Galilee. In
whose aspect is greatly changed. Im- support of the view that vv. g, 10 are
possible to resume the old familiar an editorial addition at a later date
relations as if nothing had happened. Rohrbach adduces the fact that the
Ver. 10. |jiT| kindly in word
(|>oP€io-dc : narrative has an appearance of con-
and tone, meant to remove the embarrass- tinuity when they are omitted, and also
ment visible in their manner. -uiroyeTe, — that the instructions of Jesus to the
a-irayyciXaTs, another asyndeton as in women are a mere echo of those given
xxvii. 65. The instructions to the women by the angel.
simply repeat, in much the same words, Vv. 11-15. The guards and the priests.
those given by the angel (ver. y), with the — Ver. II. irop6vop.€V(i>v 8^ a., while the
exception that the disciples are spoken of women go on their errand, the guards,
by the kindly name of" brethren ". crestfallen, play their poor part. Some
The similarity of w. 9, 10 to John xx. of them (Ttv£5) go into the city and
14-18 has been remarked on (vide Weiss, report in their own way to the priests all
Meyer, on vet. 9). It has been lately that has happened. — Ver. 12. apyvpia ;
22
— —;
338 KATA MATGAION XXVIII.
II. nopcuop^fUf 8e auTatf, iSou, Tit'cs tt]S KOuoruSias ^XOcSktcs

CIS T^*' iroXif d-m^YYCiXaf rots dpxiepcucnc firraKTa rd yccofitk'a.
12. Kal (TO>'a)(0c'>^«S ficToL twk -irpcaPuTfpwf, aop.PouXiot' tc Xapok'Tcs

dpyupia iKacd cSuKaw TOis OTpaTiwrais, 13. Xeyok'Tes, " "iTrare,
"Oti 01 pLa6T]Tai ooToO fOKxis eXGorres cKXtij/af toi' i^p-uf koijaw-
fkiviav, 14. Kal id^y dKOuaO^ touto em ^ tou i^y*M'*^''OS> *ifAciS irciaofieK
c 1 Cor. vil. aoTov,' Kal ufids *dfA«piP'*'ous Tronêrop.ei'." 15- Ol Be XaôiTCS rd

dom vj. dpyupia ^TTOiTjo-aK A^j ^BtSdxOTjo-ac. Kal Si.€<j>T)p.i<r0T] "*
6 Xoyos outos
i6;tII.»3)- X ., c '
J
- / 4
iropd louSaiois fAtXr** ""I? <n]\i.tpov.*
16. Ol Be ek'ScKa fAa0T]Tal iiropeuBr^crav els ttj^ PaXiXaiai', eis to
^ BD have viro instead of eirt (W.H. in margin), probably because TiKovo-e-rj was
understood in the usual sense. Vi(h' below.
2 ^B omit avTov.
' So in ABCDL (W.H. brackets) t4)T)fx. in Â 33 (Tisch.). ;
•*
BDL vulg.
add -r)p.epa$ (W.H. in b'ackets), which just because it is unusual is
probably genuine (Tisch. omits after ÂFA, etc.).
the holy men thoroughly understand the persuaded by any amount of money to
power of money silver pieces, shekels ; run such a risk ? Of course they might
are meant. —
iKava probably means here
^
take the money and go away laughing
a considerable number, not a number at the donors, meaning to tell their
sufficient to bribe the soldiers (Meyer general the truth. Could the priestg
and Weiss). They gave with a free expect anything else ? If not, could
hand. This sense of Uav^t is frequent they propose the project seriously ?
ifi the N. T. Vide, e.g., Mk. x. 46, of the The story has its difficulties. dfxcpifi- —
crowd following Jesus at Jericho, and vovi, free from grounds of anxiety
Acts xxvii. 9 (of time). Ver. 13. ciitot*, — guaranteed against all possible un-
introducing the lie they put into the pleasant consequences. Bengel's com-
mouths of the soldiers. The report to ment on this verse is " Quam laboriosum
:
be set abroad assumes that there is a bellum mendacii contra veritatem " 1
fact to be explained, the disappearance Ver. 15. This verse states that the
of the body. And it is implied that the soldiers did as instructed, so originating
statement to be given out as to that was a theft theory, which, according to our
known by the soldiers to be false i.e., : evangelist, was current in his day in
they were perfectly aware that they had Jewish circles at the time he wrote.
not fallen asleep at their post and that Vv. 16-20. The' meeting in Galtlee,
no theft had taken place. The lie for peculiar to Ml —
Ver. 16. ol Zi. IvScKa
which the priests paid so much money p,., the eleven, not merely to discount
is suicidal one half destroys the other.
; Judas, but to indicate that what follows
Sleeping sentinels could not know what concerns the well-known Twelve (minus
happened. 14. —Ver.
lav aKOvo-fl-jj, one), the future Apostles of the faith.
either if this come to the ears of, etc.,
: cU TO opos, to the mountain, a more
as in A. V., or : if this come to a hearing, specific indication of the locality than any
a trial, before, etc., as in R. V. margin. previously reported. Conjectures have
The latter is preferred by many modern been made as to the mountain meant,
commentators. The reading lirX r. r). e.g., that on which the hill teaching was
suits the second sense best. Cf. 1 Cor. communicated. An interestingsuggestion
vi. I, I Tim. v. ig. injAtis, emphatic, — —
but unverifiable. oii, an adverb = ubi,
Implying a great idea of their influence, used pregnantly so as to include quo :
on their part. tTiia-o^Ltv, will persuade whither Jesus had bid them go, and
him not said, money conceivably
; how where He wished them to remain.
in minds.
their Kypke renders will : iTa5a.To if this points to an instruction
:
appease; so also Loesner ("aliquem given expressly by Jesus, it is strange

pacare vel precibus vel donis "), citing that the evangelist has not recorded it.
examples from Philo. The ordinary It rather seems to presuppose an under-
punishment for falling asleep on the standing based on experiences of the
watch was death. Could soldiers be Galilean ministry as to the rendezvous
— — — —
II — ig. EYArrEAION 339

opos o5 erdfaTo aoTois 6 'itjaous. 1 7. Kol iSorrcs avroy, -irpoacKu-
nfjcrai' auTw** ol Se eSioTaerai'. 1 8. Kal irpoaeXOwK 6 'It]<tous d Ch. vi. 10;
eXdXTjo-ec auTOis, XeyuK, " 'E860tj jioi Trfiaa eôuaia **

ef oupai'w xviii. 18
Kal ''cm^ yijs. 19. iropeuOîTes ouk* fiadTjTEuaaTe irdcTa rd Ifli^, phrases).
'
fc^BD 33 it. omit avrw.
* eiri
Y^s Jn hÂAZ a/. (Tisch.). tiri ttis -yije in BD (W.H in brackets).
' ovy in BAfll, verss. (W.H.). Â and other uncials omit (Tisch.).
The meeting place would be some Vv. 18-20. The final commission. —
familiar haunt, recalling many past asso- Ver. 18. irpoo-e\0biv, approaching the ;
ciations and incidents, only imperfectly speech of Jesus is majestic, but His bear-
recorded in the Gospels. If there was ing is firiendly, meant to set them free
such a retreat among the mountains from doubt and fear. — JXaXT]o-c : this
often resorted to, it would doubtless be may seem a word not sufficiently digni-
the scene of the hill teaching, as well as fied for the communication made. But
of other unrecorded disciple experiences. it isoften used, especially in Hebrews,
The disciples would need no express in reference to divine revelations [vide,
direction to go there. Instinct would e.g., chap. i. i). ISo6t| fi,oi, there was
—
guide them. Ver. 17. A very meagre given to me ; the aorist as in xi. 27, the
statement, the whole interest of the thought of which earlier text this utter-
evangelist being absorbed by the words ance reiterates and amplifies. The refer-
—
spoken by Jesus. irpo<r€ici5vr)(rav as in ence may be to the resurrection, and the
ver. 9, but the men less demonstrative meaning that that event ipso facto placed
than the women ; no mention of seizing Jesus in a position of power. Cf. Rom.
—
Jesus by the feet. ol Si ISicrrao-av but : i. 4. iroLva. i^ôvcrla, every form of
some doubted (cf. xiv. 31, in reference to authority ; command of all means neces-
Peter). This clause seems to qualify sary for the advancement of the King-
and limit the previous statement as to dom of God. Iv ovpavif this points to :
the worshipping, giving this sense they : session on His celestial throne at the
worshipped, i.e., the most of them, for right hand of God. Jesus speaks as one
some were in doubt. So Meyer, who already in heaven. There is no account
cites in support Klotz, Ad Devar, whose of the ascension in Mt. It is conceived
statement is to the effect that in passages as involved in the resurrection. îrl yfjs — :
of this kind containing a clause with 82 upon earth, the whole earth. The two
without a \l{v preceding, a universal phrases together point to a universal
affirmation is first made and then a cosmic dominion. But so far as earth
division follows, which shows that a uni- is concerned, the dominion is only a
versal affirmation was not really in- matter of right or theory, a problem to
tended (p. 358). Various methods have be worked out. Hence what follows.
been adopted to get rid of the unwel- Ver. 19. iropcv6cvT6s ovv the ovv :
come conclusion that some of the eleven omitted in many texts aptly expresses
did not do homage, e.g^., by taking the connection. The commission to the
(Sio-Too-av as a pluperfect (Fritzsche, Apostles arises out of the power claimed
Grotius), or by finding the doubters = all power has been given to me on
among the 500 mentioned by St. Paul earth, go ye therefore, and make the
(i Cor. XV. 6), or even by altering the
text ol a
into ovSe (Beza). The whole €9vTj : make
—
power a reality. p,a6T]Tcv<raTC iravTO ra
disciples (act., cf. at xxvii.
narrative is so brief and vague as to lend 57) of all the nations (cf. x. 5, "go not
support to the hypothesis that in the
appearance of Jesus here recorded we
into the way of the Gentiles "). PairTior-
avTCS baptism the condition of disciple-
:
—
have not one particular occurrence, ship = make disciples by baptising the ;
but a general picture of the Christo- sole condition, circumcision, and every-
phanies, in which mingled conflicting thing particularistic or Judaistic tacitly
feelings of reverent recognition and hesi- negatived. Christian baptism referred
tation as to the identity of the person to here only in this Gospel. aiirovs —
played their part. Such is the view refers to cOvtj, a constr. ad sensum, as in
of Keil, Stcinmeyer, and Holtzmann Acts XV. 17 Rom. ii. 14.
; In the
(H. C). anabaptist controversy avrovs was taken
— ;
: ;
340 KATA MATGAION XXVIII. ao.
e Act» viU. PaiTTiJorrcs ^ aoToi? 'els t4 *Ofou,a toG flarp^s Koi too Yiou Kal
16; III. J- _ , , , ,
,
Rom. ri. TOO Ayiou HfcofiaTOs, 20. SiSdlaKOKTcs auvous TnjpeiK itdvra Saa
i.13; ^»'£T€iX<ip,T)>' 6fiiK • Kal i8oiI, ivw u.c6* iu-Ctv ciiii
X. a. ir<iaas tAs i!ili^pos
G»T. iii.17, _ , ^ , ,^ t , mm
(>U with cws TT]S CTOKT«\eios TOO " aiufos. '
Afi,r\y.
ci( and
ccDi.). f Wa« at Ch. six. 17. K vitU at Ch. zili. 39.
'
PairTio-avT«s in BD (W.H. margin). Pa-irTitovT«« (T.R., W.H., text). The
reading of T.R. (bÂZ) is probably a conformation to SiSao-KOKTcs in next clause.
* The A|it]v is not found in ÂBD i, 33, and is left out by modern editors.
by the opponents of infant baptism as Cf. John viii. 58, " before Abraham was
referring to p,aOT]Tat in (iaOTiTcvcrarf, I am ". In the Fourth Gospel the cate-
and the verb was held to mean " teach ". gories of the Absolute and the Eternal
For some references to this extinct con- dominate throughout. —
irdo-as ra*
troversy vide Wetstein, ad loc, and Her- ^(i^pas, all the days, of which, it is
mann's Viger, p. 61. (Is rh Svo|ia, into — implied, there may be many the vista of ;
the name, i.e., as confessing the name the future is lengthening. ew? ttjs —
which embodies the essence of the iruvTcXcCat rov aiwvos, until the close of
—
Christian creed. rev varp^s, etc. it is : the current age, when He is to come
the name not of one but of three, form- again ; an event, however, not indispens-
ing a baptismal Trinity Father, Son, — able for the comfort of men who are to
and Holy Ghost. It is not said into the enjoy an uninterrupted spiritual presence.
names of, etc., nor into the name of the This great final word of Jesus is
Father, and the name of the Son, and worthy of the Speaker and of the
the name of the Holy Ghost. Hence — situation. Perhaps it is not to be taken
might be deduced the idea of a Trinity as an exact report of what Jesus said to
constituting at the same time a Divine His disciples at a certain time and place.
Unity. But this would probably be In it the real and the ideal seem to be
reading more into the words ban was blended what Jesus said there and
;
intended. —
Ver. 20. SiSockovtcs a., then with what the Church of the
teaching them, present participle, im- apostolic age had gradually come to
plying that Christian instruction is to be regard as the will of their Risen Lord,
a continuous process, not subordinate to with growing clearness as the years
and preparing for baptism, but con- advanced, with perfect clearness after
tinuing after baptism with a view to Israel's crisis had come. We
find here
enabling disciples to walk worthily of (ij a cosmic significance assigned to
their vocation. TTjpctv —
the teaching is : Cnrist (all power in heaven and on
with a view not to gnosis but to practice earth) ; (2) an absolutely universal
the aim not orthodox opinion but right destination of the Gospel (3) baptism
—
;
living. iravTo 8aa jvcTCiXapifv ti(i,tv as the rite of admission to discipleship

the materials of instruction are to be (4) a rudimentary baptismal Trinity (5) ;
Christ's own teaching. This points to a spiritual presence of Christ similar to

the desirableness for the Church's use of that spoken of in the Fourth Gospel.
an oral or written tradition of Christ's To this measure of Christian enlighten-
words these to be the rule of faith and
: ment the Apostolic Church, as repre-
practice. —
icol l8o«, introducing an im- sented by our evangelist, had attained
portant promise to the missionaries of when he wrote his Gospel, probably
the new universal religion to keep them after the destruction of Jerusalem.
in courage and good hope amid all diffi- Therein is summed up the Church's
culties.—lyi |i€6* vi|xwv, / the Risen, confession of faith conceived as uttered
Exalted, All-powerful One, with you my by the lips of the Risen One. •* Ex-
apostles and representatives engaged in pressly not as words of Jesus walking
the heroic task of propagating the faith. on the earth, but as words of Him who
elp.1, am, not will be, conveying the feel- appeared from heaven, the evangelist
ing of certainty, but also spoken from here presents in summary form what the
the eternal point of view, sub specie Christian community had come to re-
aeternitatis, for which distinctions of here cognise as the will and the promise of
and there, now and then, do not exist. their exalted Lord" (Weiss-Meyer).
—
TO KATA MAPKON
AnON EYArrEAION.
I. I. *APXH Tou efiayYeXiou 'itjaoO XpioToC, oioo tou 0cou*'
2. &s^ Y^YP**''"""^* ^^ '''°^5 Trpo<|)riTais,' "*l8ou, cy^* dirooTcXXw

r6>' aYY^XoK p.ou irpo irpoauirou (rou, Ss KaracKCudo'ci t^v 6S6k
* The title viov t. 0. is wanting in ^ and omitted by Tisch. and W.H. (in text).
Most uncials and many verss. have it. Its omission is probably due to similar end-
ing. BDL omit tov.
2 Ka6»s in ^BLA (Tisch., W.H.).
» For ev tois -it. in many t<^BDLA 33, Lat. and
uncials Syr. verss., have er tw
lo-aitt Tw ir. The T.R. is a gram. cor.
* ryw is in t^LAZ (Tisch.), but wanting in BD (W.H.).
Chapter I. The Baptist. The ways give a perfectly good meaning.

Baptism and Temptation of Jesus. In favour of the first view is the absence
Beginnings of the Galilean Minis- of the article before apxT| against it
;
try. Vv. 1-8. —The appearance and has been alleged (Holtzmann, H. C.)
Matthew and Mark always
ministry of the Baptist (Mt. iii. i-i2, that Ka9ws in
Lk. iii. 1-18).— Ver. I. dpxT), etc. This : connects with what goes before, never
verse may best be taken as the super- introduces a protasis as in Lk. vi. 31.
scription of the whole Gospel, and as 'I. X., the good news TOV cvayycXCov
meaning: Here begins the Gospel con- concerning, not preached by, 'I. X. being
cerning Jesus Christ the Son of God. genitive objective not quite the evangelic ;
So viewed it should be made to stand record, but on its way to that final mean-
apart, ver. 2 beginning a new section ing of evaYY^Xiov. "Christ" here appears
as in the Greek Testament of W. and as a proper name, as in Mt. i. i. viov t. —
H. If we connect ver. i closely with 6eov this title, even if omitted, is implicit :
w. 2-4 it will contain the statement that in the title Christ, but it is every way
the Gospel of Jesus Christ began with likely to have formed a part of the
the ministry of the Baptist. On this original text, as indicating the point of
view the connection of the sentences view in which Jesus is to be presented
may be taken in two ways : either ver. i to readers of the Gospel. Without
may be joined closely to ver. 2, the assuming any acquaintance on the part
resulting sense being: the beginning of of the evangelist with the Gospel of the
the Gospel (was) as it is wrritten = was Infancy in Matthew and Luke we may
in accordance with the prophetic oracle say that this title takes the place of the
predicting the introduction of Messiah opening chapters in these Gospels. It is
by a forerunner, the story of the Baptist all that Mark offers to gratify the curiosity
then following as the fulfilment of the to which these chapters owe their origin.
prophecy ; or w. 2, 3 may be bracketed is this remarkable Personage of Who
as a parenthesis, and ver. i connected whom you write ? He is " the Son of
with ver. 4, yielding this sense: the God ". How much that was meant to
beginning of the Gospel was or became convey cannot be certainly determined.
(t-^vcTo) John the Baptist. All three Vv. 2-4. Ka9ws introduces a prophetic
— —
U2 KATA MAPKON
aou ifiTvpofrBiv erou.^ 3. w^tj ôwrros ^k tq ^pTJfxw, ''Eroifid-
"
aoT€ rrn' 686»' Kupiou • cu6€ia$ iroiciTC rds rpiôus ootoC
4. 'EyeVcTO 'lwa^'^'TJs' fiaTrriluv iv rfj ^pi^fiu, Kai' KTipuao-wi^
Pa-imo-fxa (icrat'oias C19 a<{>6(n»' dfiapriuf. 5. xal ^êiropcucTO

irpos auT^k* iraaa i\ 'louSaia X'^P"^* *'-°^^ 01 'icpoaoXufiirai *
xal
^PaiTTilôrro irdk'Tes * t** tw 'lopSciKTj Trorafiw utt* auTou,' ^loftoXoyou-
fjict'oi rds dfiaprias auTwf. 6. r\v Be* 'ludwrrjs' Î'SeSup.î'os Tpi)(as
^
Kap,TJ\ou, Kac ûnf]f ScpfiaTiKTji' ircpl n\v dcî^p auTou, koI cadiuc
&Kpi8as Kal fieXi dypiOK. 7* '^**^ ^Ki^pucrae, X^ywi', ""Ep)(CTai d
6, 8. loxupdrcpds fxou diriau |iou, 08 ouk cifxl iKafds * Kuijras Xuaai rhv
^ c(<.irpo(rdcv trov omitted in ^BDL al. It is probably from Mt, xi. xo.
- o before PairTi£«v in ^BLA (Tisch., Trg., W.H.).

' Kat in ^DL al. (Tisch.), but wanting in B 33 al. (W.H. omit).
* irarTcs before icai câtr. in ^BDLA. * vir avrov before ev t» I. in t>^BL 33,
" Kai t)v in t^BL 33, and • before I. in ^BLZ. ">
c(r6wv in ^BLA 33.
citation as protasis to the historical ^vSe8vp.cvos standing for t\.\iv to (vSvfxa,

statement about John in ver. 4 = in and ca9uv for
y\ Tpo4>T) tjv. Ver. 7. k«.i —
accordance with, etc., John appeared. iKr\pw<r€v, introducing a special and
The prophetic reference and the historical very important part of his kerygma :
statement are given in inverse order in inter alia he kept saying anxious to —
Matthew. iv ry 'Ho-a£(f, in Isaiah, the prevent men from forming a wrong im-
actual quotation being from Isaiah and pression of his position. This is what
Malachi (ver, 2) conjointly. An in- makes mention of his ministry relevant
accuracy doubtless, but not through an in the evangelic record. Xvo-ai tov —
error of memory (Meyer and Weiss), but lp,dvTa, to loose the latchet of, instead
through indifference to greater exact- of TO woS. Pao'rdo'ai ; a stronger ex-
ness, the quotation from Isaiah being pression of subordination, practically the
what chiefly occupied the mind. It is same idea. Ver. 8. — irvevfxaTt dyiw :
something analogous to attraction in Kal irvp( omitted, whereby the view pre-
grammar. It is Mark's only prophetic sented of Messiah's function becomes
citation on his own account. ISov begins — less judicial, more Christian. Mt.'s
the quotation from Mai. iii. i, given as in account here is truer to John's con-
Mt. xi. 10, with |Aow, after irpo(rwvov ception of the Messiah. Mk.'s was pro
and oZ6v, changed into o-ov. Ver. — 3. bably influenced by the destination of
Quotation from Is. xl. 3 as in Mt. iii. his Gospel for Gentile readers.
3. —
Ver. 4. iyivtro M. in accordance
: Vv. 9-1 1. The baptism of Jesus (Mt.
with, and in fulfilment of, these prophetic iii. 13-17; Lk. iii. 21, 22). Ver. 9. iv —
anticipations, appeared yohn. 6 PairrU — lKcCvai9 T. ^j. = in those days an in- ;
5<Dv = the Baptist (substantive participle), definite note of time = while John was
that the function by which he was best carrying on his ministry of preaching
known. — (I9 a^tecriv djjiapTiwv : this —
and baptising. TJXOev Mrjcrovs, came
clause (in Luke, not in Matthew) may Jesus, with what feelings, as compared
plausibly be represented as a Christianised with Pharisees and Sadducees, vide notes
version of John's baptism (Weiss), but —
on Mt. airi Na(.T. faX., from Nazareth,
of course John's preaching and baptism presumably His home of Galilee, to ;
implied that if men really repented they define the part of the country for out-
would be forgiven (Holtz., H. C). siders; only Galilee mentioned in Mt.
Vv. 5-8. Ver. 5 describes the wide- cU T^v *l. Iv with dative in ver. 5. The
:
spread character of the movement much expression is pregnant, the idea of

as in Mt., only that Judaea comes descending into the river being latent in
before Jerusalem, and the district of the CIS. —viro 'Iciidv., by John no hesitation ;
Jordan is not mentioned. Ver. 6 — indicated cf. remarks on three synoptical

;
flescribes John's way of life as in Mt, narratives on this point in Mt. It does
k
— —
*
'nidiVTa Tuv UTToStifidTui' auToC. 8. iyot fiec ^ i^dirTiira o|xds iv^b here. Lk.
uSaTi •
aoTos 8e Sairrio-ei oixas
• /»>-r
^c' n>'€uu,aTi 'Aviw."
lT]aoos Airo NaJapcT
o. Kal'
\« John a?
(Actsxxii
îof
i.
eveVcTO î* eK€iVais rais ûepais, nXOet'

TaXiXaias, Kai tPaiTTiaOT] uiro
»
Ibidvvou €is tov
>\>oy^ lopooKTU'.*
ttjs
lo. Kai
< thongs
to bind
(,«. ^c- » ' \ t f
prisoners)
£u9ews dv-aPait'WK diro tou uoaros, €ib€ axttojAcfoos tous oupai'ous,
Kal TO riceijua wacl" irepiaTcpdi' Korapaii'ov ctt' ' aurot' • ii. Kal
(^b)vr\ eyeVero eic twc oupacuc, '* Xu et 6 ulos fôu o dyaTriiTos, e**
w^ coSoKTiCTa." 12. Kal euOis to nfcCua auToc '^KPaWei eis Ty]v c c/. in Mi.
ipmiov. 13. Kal TJi' cKCi' If T^ IpilfAw 'HlJiepas Teao-apOKorra/" John x. 4.
TTcipaôficKos uiro toO Zaraj'a, ical tJk fierd rStv Grjpiwf • Kal 01
dyY^^f^t SiTiKorouc auTw.
1 ^BL 33, 69 verss. omit (tcv, doubtless a gram. cor. to answer to 8c.
» The first w not in t^BA cursives, the second not in BL (Tisch. omits first, W.H.
both).
» 3 omits KOI (W.H., in margin). * cis tov I. •oiro Iw. in ^BDL 33, 69 al.
* The best texts have €v9vs uniformly in Mk. • us in tÂBDLA.
7 eis ovTov in BD 13, 69. ' <rok in ^BLAI (Tisch., W.H.).
" ÂBDL 33 omit ckci, me«nt originally perhaps as a substitute for ev ttj epT]p.u>
following.
1' T««r«r. i)|A<pas in ^BL 33.
not even appear whether John had any in Hellenistic usage (H. C), it is a very
suspicion that the visitor from Nazareth strong word, and a second instance of
was 6 lo'x'upoTepos, of whom he had Mk.'s realism : Jesus thrust out into the
spoken. The manner in which the bap- inhospitable desert by force of thought.
tism of Jesus is reported is the first in- De Wette says that the ethical signifi-
stance of the realism of this Gospel, cance of the temptation is lost in Mk.'s
facts about Jesus stated in a naked meagre narrative, and that it becomes a
manner as compared, e.g., with Lk., mere marvellous adventure. I demur to
who influenced by religious decorum.
is this. The one word cKâXXci tells the
—Ver. 10. cxiOvs, straightway, a whole story, speaks as far as may be the
favourite word of Mk.'s, to be taken unspeakable. Mt. and Lk. have tried to
with 6iS« = as soon as He had ascended, tell us what happened, but have they
etc.. He saw. For similar usage in given us more than a dim shadow of the
reference to dra vide Hermann, Viger, truth ? —
Ver. 13. irtipaôfAevos, being
p. 772. —
<rxi5op.€Vovs, being rentasunder, tempted, presumably the whole time ;
a sudden event ; a stronger word than doubtless the real truth. Two powers at
that used in Mt. and Lk. (avcu'x9T)0-ay work all through, the Spirit of God and
—^vai). The subject of cISt is Jesus. —
the spirit of evil. riv p.cTa t. dtjp. not :
els avT<Jv this reading suggests the

: merely pictorial or intended to hint
idea of a descent not merely upon (lirl) danger meant rather to indicate the un-
;
but into Him, as if to take up its abode; inhabited nature of the place no supplies ;
henceforth the immanent spirit of Jesus. obtainable there, hunger therefore a part
Vv. 12, 13. The temptation (Mt. iv, of the experience. 01 ayYcXoi, — angels :
i-ii; Lk. iv. 1-13). —

Ver. 12. IkPoXXci; as opposed, not to devils (Schanz), but to
historic present, much used in Mk. with human beings, of whom there were
lively effect ; introduces a new situation. none. 8it]k<5vovv, ministered in what ;
The first thing the Spirit does (evOvs) is way not said, but implying exhaustion.
to drive Jesus into the wilderness, the These few touches of Mk. suggest a
expression not implying reluctance of vivid picture of a spiritual crisis: intense
Jesus to go into so wild a place (Weiss), preoccupation, instinctive retreat into
but intense preoccupation of mind. congenial grim solitudes, temptation,
Allowing for the weakening of the sense struggle, fierce and protracted, issuing
— : — —;
.H4 KATA MAPKON

14. META %i '
TO irapaBoflTikai toi' '\iii&vvy\v, fjXOeM 6 'ItjotoCs €is
Ty]V VakCKalnv, KTjpuaauf to cuayY^îo" t^S |3a<nXcias ' tou 6cou,

15, Kal X^ywf,^ "'Oti TreirXripwTai 6 KOipos, Kal r]yyiK€f ^ âaiXcia
* lohn iii. 15 TOU GeoG fiCTavoeiTC, Kal ^ iriaTCueTt
• iv tw euayyeXiw." **
(Willi ti ).
16. ricpnraTw*' 8t * Trapa Tr]v OdXaaaac ttJs faXiXaias, €i8e

^
Zi'lxuKa Kal 'Ai'Spe'af to*' <i8€X<|)0>' auToG,^ |3dXXo*'Tas dp<j)iJ3X'»]<rTpo»'
^k* TTJ 6aXci(T<rr] •

TJcaf yap aXiets •
I7» "ctl ciirc*' auTois 6 'lt]aous,
" AeuTC OTriau jaou, Kal ttoii^cto) up.a9 yeceaOai dXieis di'Spwirw*'."
18. Kol cudeus d<j>^fT€S Td SiKTua auTwi' '^
»)KoXoij0if)<rai' auTu.
19, Kal Trpo^ds lK£i0et' ^ oXiyoi', ctSck 'idKwPot' to** tou ZelêSaiou,
Kal 'iwdi'MTji' TOk' d8€X<f)ot' auToG, Kal auTOus iv tw ttXoiw KaTapTi-
ôwTtts Ta SiKTua. 20. Kal €u0£ws cKdXeaet' aureus • Kal 6.îvTf.%
rhv irarepa auTWJ' ZePcSaioi' iv tw ttXoiu) |JieTd Twf piaOuTUK,

diTTiX6oi' OTrio-u auToO.
1 fi€Ta St ill t^^LAZ (Tisch.). Kai fiera in BD (W.H.).

2 TTjs Poer. omit i^BL 33 ; brought in by scribes as the usual phrase.
^ Kai Xtyujv omitted in J^ (Tisch., W.H., in brackets) ; found in BLA.
* Kai Trapaywv in ^BDL 13, 33, 6g al. T.R. assimilated to Mt. iv. 18.
^ Xifxuvos in ^BL.
6 For 3aX\. ap.4)tpX. (from Mt. iv. 18) ^^BL have afji4)iPaXXovTas (Tisch., W.H.).
7 avTuv omitted in ^BCL. ® BDL omit eKtiOcv.
in weakness, calling for preternatural become, implying a gradual process of

aid. training therefore the disciples called
;
Vv. 14-20. The

Galilean viivistry as early as possible. Ver. 20. fktra —
'•egins (Mt. iv. 12-22; Lk. iv. 14). Ver. — p,t.o-0o»Tuv they left their father with the
:
14. TO tvoyy. T. Beov the Gospel of : hired assistants. This is taken by some
God, the good news sent by God to men as a merely pictorial ttait, but others
through Jesus, a strong name for Christ's justly regard it as a touch of humanity.
message. Ver. 15. —t| âo-iXcia r. 6. It comforted Mk. and probably his
this defines more precisely the gospel voucher Peter that the two brothers did
Jesus preaches. It is the gospel of the not need to leave their father alone. He
Kingdom of God. But even this is could do without them.
vague. The kingdom may be difTerently Vv. 21-28. First appearance in the
conceived as an awful thing or as a
: synagogue ; jirst impressions (Lk. iv.
beneficent thing. The summons follow- 3i'37)- — Ver. 21. eloTropeijovTai : Jesus
ing throws light on its nature. \itTa- and the four newly acquired disciples
vo€iT« Kol •mariviT€ :
" repent " echoes enter or arrive at. — Kair., Capernaum
John's preaching, and savours of awe, firstmention. From Mk.'s narrative alone
but " believe " is a new word, and pre- we should gather that Jesus arrived at
sumably the watchword of the new Capernaum on His way northwards from
ministry. And the name for the message the south —
from the Jordan to Galilee,
to be believed settles the nature of the then along the shore of the lake to
kingdom. Its coming is good news {iv Capernaum. tvOiw^: seems to imply
T« fvayy(\lff). For TrKTTfuciv ev, vide arrival on Sabbath. trdj3pao-iv dative — :
Gal. ni. 26, Eph. i. 13. Ver. 16. — plural as if from o-dppas plural, after ;
a|*<|)iPdX\ovTas, Just because different analogy of names for feast days (to
from Mt.'s expression, to which the T. R. a^vfta, Ta ycvcVia, ra lyKOivio).
assimilates Mk.'s, lS likely to be the true cSiSacTKc Mt. in his general summary
:
reading, and very expressive casting

is ; of the Galilean ministry applies both this
about (their nets understood, here only). word and KTjpvao-w to Christ's synagogue
— Ver. 17. yevcaBai I will make you : utterances. These, addressed to a
— — — ' :
14-27- EYArrEAION 345
21. Kal €i(nrop6uorroi els KairepvaoiJiJ, * Kal euGûs rots crdPPacriK

ciacXduf CIS TTju (Tuvay(x)yf]v, cSiSacTKC.^ 22. Kal eêirXiiCTo-orro îri
r[j SiSaxTJ auToO • r\v yd,p SiSdtrKwi' auToi^S ws iôucriav ex^f, Kai
oux ws 01 YptifJ.|JiaTeis. 23. Kal^ î* ci* rfj ffucayuYf] auTuc a»'0pwiros . .
'
Iv TTfcoiiaTt •dKaOdpTO), Kal di'^Kpaê, 24. Xeywi', ""Ea,^ ti Tnu,iv Ch. v. 12.
J
NaâpTjk'^; t]X0cs diroXâai injias;
«~ ^c^
oioa*c7€ Tts
' f same exp.
in John
Kol (Tot, 'Irio-ou
« V J / J e J ~ \ /
vi. 69
€1, 6 fiyios Tou ©€oG. 25. Kai eireTiji-rjaef auTw o lirjo-ous, Xcyojc, (W.H.).
" ifJLwOiflTi, Kal l|eX6e c^ auTOu." 26. Kal * aTrapdlac auToi' to Lk.ix. 39.
TTfcufia TO dKdOapTOf, Kal Kpdâc^ ({xaffj ficydXif], e^TjXGcf e| auToO. 32 (Wis-
27. Kai
xhsAn/A
c6a(Jipi^0T)(rai'
/
iTdvTes,
R If
wcttc
V
CTUtT|T€ii'
'^
irpos
\ >/7
auTous,'
dom
3).
xvii.
1 cureXOuv . . . eSiSao-KC (T.R.) is the reading of BD (W.H. text). Some copies
omit €iaeX6«i)v, and place eSiSao-KC before eis t. <ruv. ; so jfi^L (Tisch,, W.H., in
margin. Ws. retains, T.R.).
^ Kai €v9ws in t^BL 33 ; €w6vs left out because not understood.
2 CO not in t^BD. It probably comes in from Lk. (iv. 34).
* oiSajjiev in i^LA (Tisch., W.H., in margin), oi8a in BCDI ;

probably correct.
5 <|)«vil<rav in i>^BL 33 (Tisch., W.H.).
^ airavTts in J«^BL ; iravTCS in CD A al.
''
i^CDAI have wpos eavrovs (W.H. marg.). t^B have simply avrous (Tisch.,
W.H., text. Ws.).
popular audience, would come more pro- ministry (iv. 23-25) Matthew combines
perly under the head oikerygma than of the three features preaching, teaching, :
didache. —
Ver. 22. lleirXiô-o-ovro they :
—
and healing. €v ir. a. = with an unclean
were amazed a strong word, several
;
spirit (Maldonatus, Holtz., H. C), in the
times in Mk. (Mt. vii. 28). ws l|ovo-iav — power of, possessed by, Meyer, Weiss,
€X«v, etc. a similar remark in Mt. vii.
: Keil, etc. An unclean spirit is Mark's
29 (see notes there) appended to Sermon standing name for what Matthew com-
on Mount. Mk. gives no discourse, but monly calls Saifiuv or
Sai^jioviov. Ver. —
only notes the impression made. " A 24. Ti Kai o-oi, what to us and to
'Hfiiv
poor substitute for the beautiful Sermon Thee. The diseased man speaks for the
on the Mount " (Schanz). Doubtless, demon in him, and the demon speaks for
but let us be thankful for what we do the fraternity as all having one interest.
get a record of the impression made by
: For the phrase used in a similar sense
Christ's very first appearance in the vide I Kings xvii. 18. Na£apt)V£': first —
synagogue, witnessing to a striking in- certain intimation (cf. ver. 9) that Jesus
dividuality. Mk. omits much, and is in belonged to Nazareth. The correspond-
many ways a meagre Gospel, but it ing adjective in Matthew is Na^wpaios
makes a distinctive contribution to the (ii. 23). f\\9e^ a. t|. may be either a
evangelic history in showing by a few question or an assertion, the sense of the
realistic touches (this one of them) the whole passage being Thou art come to ;
remarkable personality of jfesus. destroy us, for I know well who Thou art
Vv. 23-28. The demoniac. Ver. 23. —
the Holy One of God(Fritzsche). The —
«v6vs almost = iSoi), Matthew's word epithet, 0710s, applied to Jesus is in an-
:
for introducing something important. tithesis to ciKadapTb). Ver. 25. <j>i.puOjr]Ti —

avTuv, in their synagogue, i.e., the vide at Mt. xxii. 12. Ver. 26. airapa- —
synagogue of the same men who had Jav, convulsing, throwing into a spasm.
been surprised at Christ's preaching. This reveals a characteristic of the
They are to get a new surprise, though malady under which the man suffered.
one would have been enough for one He appears to have been an epileptic.
day. We
also get a surprise, lor nothing The Gadarene demoniac was a madman.
in Mark's narrative thus far has prepared This was the final fit before recovery.
us to expect such an event as is reported. Ver. 27. i6a\i,î/\6r\(Tav another stron;; :
In his general sketch of the Galilean word peculiar to Mark = they were
— — — ; —
346 KATA MAPKON

X^yorras, " Ti i(m touto ; Tis i\ 8i8axT| il^ kqikt) auTtj, on ^ kot'
^ôuaiat' Kttl TOis TTk'eup.aai Tois dKaddprois îriTdatrei, Kal uira-
Kououaif auTw ;
" 28. *E^fjX6e 8e * rj dKorj auTou cAOOs ' eis oXiji'
n]y iTcpixupok ttjs TaXiXaias-

39. Koi cuO^ws ^K Ti^s auKayuyns ^CeXOocres, tJXOoi' * eis t?)v
i here and in OIK laf IifiWKOs Kal 'AkSpôu, fjiCTcL 'laKuôu Kal 'l(uc£c»'ou. 30. t) hi
14. irevdepd Zip.ucos kot^kcito '

Truptcraouaa. xal cuO^ws Xeyouaic
* The scribes have flattened the text here into commonplace, and left only one
cause of wonder instead of two. The true reading, because realistic, true to life, is
doubtless that of ^BL: SiSax'n Kaivr] xar cfovaiav Kai, in which xar' c|. may br
joined either to what goes before or to what follows.
= Ktti e^TjXeev in ^BCDLAZ 33.
^ BCL add iravTaxov after cv6vs. It may have fallen out by similar ending (avrou).
* eleXGu^ TjXeev in BDI old Latin verss. (W.H. marg.). The T.K. is supported
by Js$ACL (Tisch.).
astonished, i.e., at the sudden and com- demoniac, especially in the deprecatory
plete recovery. They saw at a glance speech (ver. 24, Mt. viii. 29), has
that the attack had not run its usual suggested the hypothesis of borrowing
course. wq-tc with the infinitive here on one side or other. Keim thinks this
expressing result. —
crvjTjTtiv, to seek not a real history but an acted pro-
together; in N. T. tropical = to inquire gramme, like the change of water into
of one another, to discuss. The word wine in John ii., and like the preaching
occurs several times in Mark. rl itm programme in Lk. iv. (L. jf., ii. 165,
TovTo ; The question refers to the whole 203), a mere duplicate of the Gadara
appearance of Jesus in the synagogue story. Weiss thinks the words spoken
that day. One surprise following close by the demoniac (ver. 34) are borrowed
on another provoked wondering inquiry firom that story, and that Mark repro-
as to the whole phenomenon. The words duces the features with which Peter was
following state the twofold ground of wont to describe such cases. The life-
their astonishment: (i) SiSaxT) Katvi^ like reflections of the spectators (ver. 27)
Ka.T iôvtriav, a style of teaching new powerfully witness for the reality of the
as to authoritativeness (entirely different occurrence.
from the familiar type of the scribes) Vv. 29-31. Cure of Peter^s mother-in-
(2) Kal TOvs TTVCvixao'i tois aKaOdprois law (Mt. viii. 14, 15 Lk. iv. 38, 39). ;
eTTiTdo-crei, etc., also He commandeth l|cX6dvTCs TiXOov even if the reading of

:
the unclean spirits so that they obey B (participle and verb singular) be the
Him. Both equally unlocked for the : true one, as it probably is just because
former a moral miracle, the latter a the more difficult, the implied fact is
physical both revealing an imperial
; that Jesus left the synagogue accom-
spirit exercising sway over the minds panied by His disciples, probably all
—
and bodies of men. Ver. 28. r\ oLkot], four,Simon and Andrew as well as
the report, as in Mt. xiv. i, xxiv. 6. James and John. Jesus came from the
cv0v$, expressive of the lightning speed synagogue to the house of Simon and
with which rumour travels = iravraxow Andrew, with them, and with James and
= iravTaxot, in every direction. ds — John. —Ver.
30. 7rvp€«ro-ovo-a (same
oXtjv t. it. t. faX., a vague phrase word Matthew), fevered, or feverish,
in
suggestive of a wide range of circula- doubtless a common occurrence in the
tion, even beyond the boundaries of damp, marshy flats by the lake. X^yovcri —
Galilee. But that can hardly be meant. avTu v. o., forthwith they tell Him about
Recent interpreters take it as meaning her, not necessarily as expecting Him to
that the fame spread into the Galilean heal her, but to account for her absence,
environment of Capernaum, along the or as one naturally tells a friend of family
lake north and south, and back into the troubles. — Ver. 31. -rjycipcv, etc.. He
hill country. took hold of her hand and so raised her
Similarity at certain points in this up, the cure taking place simultaneously.
incident to the story of the Gadarene In Matthew the touch (TJ\|/aTo) is the
— — —
i8 — 36. EYArrEAION 347

auTu TTcpi aurfjs. 31. xai TrpoaeXOwc TlYeipei" aiiTr\y, Kparqaas ttjs
paralL
X6tp6s aUTljs ^ • Kol d^tTJKCI' OUTTJI' 6 ^ TTOpCTOS cilQiuiS,^ Kttl 8lT]K6k6l j
John iv.
Acts
auTois- 32. '0<|rias 8e ycfop.Ei'ijs, ore ^ c8u ' 6 rjXios, e<^6poi' irpos
52.
xxviii. 8.
aiiTov irarras Toi^s kokus cxotn'as xal toOs Saifiocijôix^fous * k here and
in Lk. iv
33. Kai OupaK. 40 (Gen.

IT) Tr<5Xis oXt) liriaun^YfJ-^n tJi** irp^s ttji/ 34. koI zzviii. II)
cdcpdTTEuac iroXXoiks kokus cxorras iroiKiXais focrois ' Kai Saifi^cia
TToXXd c|€âX€, KOI ouK ijîe XaXeiK tA Saifxocia, on ijScio-ai' auT6v.
35. Kol irpuii ivvu•)ôv^ \iav dcaords cItjXQc, ical dirrjXOcK cis
"^ 1 here only
ipi\fi.ov ToiroK, KdKci irpo(rT)uxcTo. 36. ical '
KOTcSiulaK ® aurbv 6 inN.T
' t^BL omit avTT|s. • ^BCL 33 al. omit cvOcws.

* BD have which being used transitively by the Greeks was
cSvo-c, likely to be
corrected into «Sv by the ancient revisers.
* For t| iroXis . . . t|v ^BCDL 33 have r\v oXi| tj iroXis circ<rvvT]Y|JicvT) (Tisch,
W.H.).
' cvvvxa in ^BCDL (modern editions).
' KarcSiulcr in ^B, which revisers would readily change into the plural.
' i>^BL omit o.
means of cure. Holtz. (H. C.) thinks 34. many ; not all ?
iroXXoiif, In
Jesus took hold of her hand simply by Matthew many are brought and all are
way of greeting, and that the result was —
healed. t)4'i«i allow, imperfect, as if from
unexpected, Jesus thus discovering an aîtt with augment on preposition, again
unsuspected power. in xi. 16 prorsus barbara (Fritzsche).
;
Vv. 32-34. Cures on Sabbath evening 8ti ^8ct<rav a., because they knew Him.
(Mt. viii. 16, 17 Lk. iv. 40, 41). Ver. ; — On the insight of demoniacs cf. at Mt.
32. ii)»(as, etc. exact indication of time
: viii. 28 ff.
by two phrases, on the arrival of evening Vv. 35-39. Flight from Capernaum
when the sun set evening a vague phrase ; (Lk. iv. 42-44). —Ver. 35. irput, early, an
= late afternoon. It was Sabbath, and elastic word, thewatch from three to
last
the people would wait till sunset when six, defined more exactly by twvxa Xiav
Sabbath closed. Hence the double note = much in the night, at the beginning of
of time. So most recent commentators, the watch, or at the dark hour before
also Victor Ant. in Cramer's Catenae —
dawn. ?vvvx« is the neuter plural of
(circiSri iv6\i.it,oy i|civaC Tivi 9cpair-
|i,t| eywxos, nocturnal, used as an adverb
evciy ara^^drtf, tovtov X'^P^*' "i*^^ <ra^- (here only). avao-ras, etc. — He rose :
Pdrcu TO ircpa; avc|icvov). Matthew and up, went out of Capernaum, went away
Luke divide Mark's phrases between to a desert, solitary place, and there
them. The first sufficed for Matthew engaged in prayer. It was a kind of
because he says nothing of its being flight firom Capernaum, the scene of
Sabbath. This instance of duality in those remarkable occurrences " flight ;
expression in Mark has done service in from the unexpected reality into which
connection with Griesbach's hypothesis His ideal conception of His calHng had
that Mark is made up from Matthew and brought Him," Holtz., H. C. The real
—
Luke. KaKws txovrai, such as were reason of the flight was doubtless a
ailing, peculiar to Mark. toxis 8aip,ovi- desire to preach in as many synagogues
(op.evovs : them because of what
specially, as possible before the hostility of the
happened in the synagogue. Ver. 33. — scribes, instinctively dreaded, had time
8Xt| y\ a colloquial exaggeration.
irtJXis, to act obstructively. Jesus had a plan
irpbs T. Wpay the door of Peter's house.
: of a preaching tour in Galilee (vide ver.
Meyer thinks that in the interval Jesus 38), and He felt He could not begin too
had gone to His own house, and that it soon. He left in the night, fearing
was there the people gathered. But opposition from the people. Ver. 36. —
does Mark's gospel think of Jesus as KareSiulcv followed Him up
; almost ;
having a residence in Capernaum ? pursued Him as a fugitive; verb sin-

Weiss answers in the negative. Ver. — gular, though more than one followed.
— —;
: —
348 KATA MAPKON

J.i}k(ov Kal ori jjlct auTou •
37. Kal euporres auro*',' \iyo\)aif auxw,
"
""On -ndyres t'>T''0"<'^t f*'" 38. Kal X^yei aurois, "Aywp.c*' - sis
m here only TCis ^)(OfieVas

""
KwjjioTroXeis, Tea KdK€i KTjpuô) •
€is touto y^P
^^cXi^XoGa." ^
39. Kal i]>''' Kr^puaawf ei* Tais aukaywyais ^ ainC>v,
€is oXtjk tt|»' faXiXaiav', Kal xa Saip.6fia ^KPdXXwf.
40. Kal cpxcTai irpos auxo*' Xeirpos, irapaKaXwk auTOi' Kai yofu-
TTCTwv' auTOk',^ Kal' X^ywi' auTw, ""Oxt, ea*' 6€Xt]9, Sui'aaai p.€
KaOapiaai. 41 . 'O Sc 'Itjctous ''

airXayxfiaOcis, cKxeikas xtji' jêipa,
T]\(»axo auxou,'' Kal Xe'yci auxw, " ©e'Xw, Ka0apia6if]xi." 42. Kal
tiTTOioros auxou,^*^ cuOûs, diTTiXGev dir' auxou i^ XeTrpa, Kal iKaQapiaQt],
^ ^BL have cvpov avxov kqi.

" ^BCL 33 add oWaxov, a rare word (here only in Mk.), and apparently
superfluous, therefore likely to be omitted.
' ^BCL
33 have c|t)\Oov, doubtless the true reading, changed into e^cXrjXvOa
because the meaning was not understood and under the influence of Lk. Jesus is
explaining why He left Capernaum so hastily. Vide below.
^ TjXOev in t^BL Cop. Aeth. verss. (Tisch., VV.H.). tiv is from Lk. (iv. 44).
* €is T. (rvvoyuyas in ÂBCDLA curs. (Tisch., W.H.).

^ BD omit Kai yovvjrexwv avxov, possibly by homoeot. ^L have Kai yovv. with-
out avxov.
^
^B 69 omit Ktti. 8 For o 8c I. ^BD have simply Kai (Tisch., W.H.).
' avxov TjxJ/axo in ^BL. ^'' ciir. avxov is a gloss, omitted in ^BDL.
Peter, the chief of them, being thought of all over Galilee also casting out devils,
;
mainly. A strong term like iKâXXci, the healing ministry being relcired to as
ver. 12, all allowance made for weakened subordinate to the teaching. If we con-
force in Hellenistic usage. Ver. 37. — nect el? xos «rvv. with KT|pva<r<i)v the
iravxes t'Hxovcri <re, all seek Thee, not word " synagogues " will refer to the
merely all the people of Capernaum, but assemblies rather than to. the places =
all the world '*
nemo non te quaerit,"
: preaching to their synagogues, as we
Fritzsche ; a colloquial exaggeration. might say " preaching to their churches "
Ver. 38. a-ywfKv: let us go, intransitive or "congregations". For similar ex-
not so used in Greek authors. Ktni.oTr6- pressions cf. xiii. 10, xiv. 9, John viii.
XtiSi village towns ; towns as to extent 26. This short verse contains the record
of population, villages as without walls of an extensive preaching tour, of which
(Kypke) Oppidula (Beza) here only in
; ; not a single discourse has been pre-
N. T., found in Strabo. Kt]pv|cti that — : served. Doubtless some of the parables
there I mzy preach, no word of healing; were spoken on these occasions. Note
because no part of His vocation (Kloster- the synagogue, not the market place, was
mann) because subordinate to the preach-
; the scene of Christ's addresses His ;
—
ing (Schanz). 45^X9ov: I came out (from work religious, not political (Schanz).
Capernaum, ver. 35). This may seem Vv. 40-45. The leper (Mt. viii. 1-4;
trivial (Keil), but itappears to be the Lk. v. 12-16). Ver. 40. — Kal epxeroi,
real meaning, and it is so understood by etc., and there cometh to Him, historic
Meyer, Weiss, Holtz., and even Schanz. present as so often where this happened
;
The Fathers understood the words as not said, probably an incident of the
meaning " I am come from heaven ".
: preaching tour " in one of the cities,"
;
So Keil. In this clause Weiss finds evi- says Lk. iav 0Ax)S Svv. the leper has :
dence that in Mk.'s narrative Jesus has no seen or heard enough of Christ's healing
home in Capernaum. He has visited it, ministry to be sure as to the power. He
done good in it, and now He wants to go doubts the will, naturally from the nature
elsewhere. — Ver. 39. -qXesv {vide critical of the disease, especially if it be the first
notes). — eUx. <rvv. may be connected with cure of the kind, or the first so far as the
•fiXOev, and the sentence will run thus —
man knows. Ver. 41. o-'TrXa7x>'''<''8«''5>
He came, preaching, to their synagogues. having compassion. Watch carefully
—
J7—45- EYArrEAION 349

43. Kal ifi^pifitiadfievos aoTw, cu6eu9 iiiôKtv auTOi', 44. Kal \{yt%
airrw, "'Opa, firjSei'l (iT]8€i' ciinjs ' dXX' uTraye, areaurbv hilôv rfi
i€pEi, Kal irpoaeVcyKC Trepi toG KaOapiaôu aou & Trpocr£Ta^£ Mucrq;,
CIS p.apTopiOK auToIs." 45 'O< Sc c^cXGo)!' T]p|aTO KTfpucracif iroXXa
Kal Sia(|>T]fi,iêif tok Xoyof, wore |xt)K€ti airr&K SuâaOai " <|»ak'epws n John vh
els 'ir6Xn'^ ciacXOcrf •

dXX' e|w cc' cpi]fjioi.s Tovois ^k, koI T]pxon"o «,j.
irpos auTOf jrarraxoOei'.^
1 The order of the words varies in the MSS.

» €ir in t^BLA.
* irovTo9€v in many uncials (Tisch., W.H.).
the portraiture of Christ's personality in and the popularity it caused may have
this Gospel, Mk.'s speciality. Ver. 42. — co-operated to bring Christ's synagogue
oirijX9«v, etc. : another instance of ministry to an abrupt termination by
duality, the leprosy left him, and he or it stirring up envy. Jesus was between
was cleansed. Lk. has the former of the two fires, and His order to the leper, "Go,
two phrases, Mt. the latter. Ka6apLt,(iv show thyself," had a double reference:
is Hellenistic for Ka6aipeiv. Ver. 43. — to the man's good and to the conciliation
Ep.Ppi.p,t]a-dfj.cvos, etc. : assuming a severe of the scribes and synagogue rulers.-
aspect, vide notes on the word at Mt. Kal tJpxovto, etc. and (still) they kept
:
ix. 30, especially the quotation from coming from all quarters. Popularity at
—
Euthy. Zig. ele'PaXev a., thrust him its height. There is nothing correspond-
out of the synagogue or the crowd. It ing to ver. 45 in Mt.
is not quite certain that the incident Chapter l\. Incipient Conflict,
happened in a synagogue, though the in- This chapter and the first six verses of
ference is natural from the connection the next report incidents which, though
with ver. 39. Lepers were not inter- not represented as happening at the
dicted from entering the synagogue. same time, have all one aim : to exhibit
These particulars are peculiar to Mk., Jesus as becoming an object of disfavour
and belong to his character-sketching. to the religious classes, the scribes and
He does not mean to impute real anger Pharisees. Sooner or later, and soon
to Jesus, but only a masterful manner rather than later, this was inevitable.
dictated by a desire that the benefit Jesus and they were too entirely different
should be complete = away out of this, in thought and ways for good will to
to the priest do what the law requires,
; prevail between them for any length of
that you may be not only clean but re- time. It would not be long before the
cognised as such by the authorities, and new Prophet would attract their attention.
so received by the people as a leper no The comments of the people in Caper-
longer. —
Ver. 44. €is (Jtaprvptov avrois : naum synagogue, doubtless often re-
for a testimony from priest to people, peated elsewhere, on the contrast between
without which the leper would not be His style of teaching and that of the
—
received as clean. Ver. 45. What Jesus scribes, would soon reach their ears, and
feared seems to have happened. The would not tend to promote a good under-
man went about telling of his cure, and standing. That was one definite ground
neglecting the means necessary to obtain of offence, and others were sure to arise.
social recognition as cured. tov Xoyov : Vv. 1-12. The palsied man (Mt. ix.
" the matter," A. V. Perhaps we should 1-8 Lk. V. 17-26).
; —
Ver. i. Thereading of
translate strictly the word, i.e., the ^BL (W.H.) with «io-cXdb>v for cio~fjX6cv
word Jesus spoke " I will, be thou
: in T. R., and omitting Kal before tjkovo-6tj,
clean ". So Holtz. after Fritzsche. So gives a ruggedly anacolouthistic con-
also Euthy. Zig. (8i,€(|)iip.i£« tov \<Jyov, struction (" and entering again into
iv etp'rjKev avTw 6 xP''<'"''oS> SiiXaSr) rh Capernaum after days it was heard that
Oe'Xu, Ka0ap£<r6TjTi, us p-tx' €|ovo-ias He was at home "), which the T. R.
Y«vou6vov). —
«is ir«5Xtv the result was
:
very neatly removes. The construction
that Jesus could not enter openly into a of the sentence, even as it stands in the
tily, a populous place, but was obliged critically approved text, may be madf
*o remain in retired spots. This cure smoother by taking '^kovo-Ot] not in
— —; — ';
3SO KATA MAPKON II.
II. I. Kai irdXi*' eicrfiXOe*' ^ eis Ka7rcp»'aoup. 8i' iqp.epwi' • Kal

^KOUcrdT] OTi CIS oXk6v^ eoTi •
2. Kal cudcus auKi^Ôrjaac ttoXXoi,
John (SoTe fATJKCTl * Kal *"
^XdXei auTots
» ii.6; X^ptl*' (ITjSc TOl TTpOS Tl^k' 6iipa>' •
b Ch. iv. 33. TO*' '' Xoyo*'. 3. Kal ep)(0KTOi irpos auTOt', irapaXuTiKot' <}>^pot'Tes,*
aip6\i€yov Tcao-dpuf. Kal *
c Mt. iv. 6. * dirb 4. (i.^ Suvdixccoi Trpoaeyyio-ai
d here only.
e Gal. iv. 15
>-ctvi»\
auTw Ota rov ©xXok, d>dircaTcyaaaK
/ _i.
ttji'
'
areyTji' oirou r]v,
• ^•.>/
Kai eôpo-
(todigout > »„ .
,no 6 >A» 'T I \ » /
the eyes). 5tt>T«S X'^Xwori TOl' KpappaTOk," C9 ui '
irapa\uTiKos KaxcKciTo.
' cio-cX6uv iraXiv in ^BDL ;

probably correct just because of the halting const,
which the T.R. rectifies.
* t^BL omit Kai ; for the connection of the words vide below.
' ^BDLI have cv oiku (Tisch., W.H. in text). But cis oikov (CA al) is to be
preferred as the more difficult.
''
^BL have (êpovrcs irpos avrov vapoXvTiKor*
* vpoo-cvcyKai in J»^BL 33 (Tisch., W.H.).
' Spelt KpaâTTov in most uncials.
''
oirov in ^BDL. c^ <> (T.R.) is explanatory.
personally, but as referring to Jesus. —

door crowded no room for more people
He entering, etc., was heard of as being even there ((itiS^), not to speak of within.
at home (Schanz and Holtzmann alter- — Tov \6yov the phrase has a secondary
:
natively). — iraXiv, again, a second time, sound, as if an echo of the speech of the
i. 21 mentioning the first. He has not apostolic church, but the meaning is
been there apparently since He left it plain. Jesus was preaching the gospel
(i. 35) on the preaching tour in Galilee. of the kingdom when the following inci-
— 81'
^p.cpuv, after days, cf. Gal. ii. i dent happened. Preaching always first.
classical examples of this use of 8ia in — Ver. 3. fpxovToi historic present :
Wetstein and Eisner. The expression with lively effect. The arrival creates a
suggests a short period, a few days, stir. — <(>epovTcs ; this may mean more
which seems too short for the time re- than the four who actually carried the
quired for the preaching tour, even if it sick man (viro Tcco-dpotv), friends accom-
had been cut short by hostile influence, panying. The bearers might be servants
as is not improbable. The presence (Schanz). Ver. 4. —
The particulars in
of scribes at this scene is very signifi- this verse not in Mt., who did not care
cant. They appear hostile in attitude how they found their way to Jesus
on Christ's return to Capernaum. They enough for him that they succeeded
had probably been active before it. —
somehow. irpoo-cyyio-ai (T. R.): here
Fritzsche translates interjectis pluribus : only in N. T, to approach irpoo-cvcyKai ;
diebus. For a considerable time Sia (W.H.), to bring near (the sick man
\p6vov would be the appropriate phrase. understood) to Him, Jesus. aireorriya-
We get rid of the difficulty by connect- <rav T. IT., removed the roof, to which
ing 81' qp.cpwv with tjkovo-9t] (Kloster.), they would get access by an outside
the resulting meaning being that days stair either from the street or firom the
elapsed after the arrival in Capernaum court. —
oirov tjv, where He was where ;
before people found out that Jesus was was that ? in an upper room (Lightfoot
there. He had been absent possibly for and Vitringa), or in a room in a one-
months, and probably returned quietly. storied house (Holtz., H. C), or not in a
iv oiKw or €is oXkov (T. R.) = at home room at all, but in the atrium or com-
(in Peter's house presumably) eis oikov ; pluvium, the quadrangle of the house
suggests the idea of entrance.— Ver. 2. (Faber, ArchdoL, Jahn, Archdol.). In
(ruvr]y9j\frav iroXXol with the extra- : the last-mentioned case they would have
ordinary incidents of some weeks or to remove the parapet (battlement,
months ago fresh in their memory, a Deut. xxii. 8) and let the man down into
great gathering of the townspeople was the open space. ^$opv|avTcs not some- — :
inevitable. uo-tc, etc. the gathering : thing additional to but explanatory of

was phenomenal not only the house
; air€<rT€Ya<rav = they unroofed by digging
filled, but the space round about the through the material tiles, laths, and —
— — —
— ; — ;!
I—9. EYAriEAION 351
5. Ihitv Se * 6 'iTjaoCs t^v ttiotii' aoxwi' Xeyei tw irapaXuTiKw,

"TcKt^Ji', iîiayrai* aoi al d|iapTiai aou." * 6. *HaaK Se rices twv
YpafxiiaWui' ckci KaOrTifAeroi, koi SiaXoyiioiiCKOi ev rais KapSiois
auTwc, 7. "Ti* oStos outw XaXei pXa(7(}>Y])j.ias * ; ris BuKorai
;
d4)i^fai d|j.apTias, €i fii] eis, 6 e€<5s " 8. Kai cuOû; eiriyt'ous
6 'irjCTous 'tw TTk'cu/jiaTi auroG, on ouTwg ' SiaXoYiôfTai iv eauToIS) fCh. vUi la
ciTrec auTois,' "Ti rauTO SiaXoyiêo-fle iy xais KapSiais u^l<^>y
9. Ti coTiK euKoiruTcpot', eiireif tw irapaXuTiKu, 'A^teuin-ai ^ voi **

at
' Kai iSwv in fc.^BCL 33-

' B 33 have a+ievroi. a^tuvrai conforms to Lk. (v. 20), and is to be suspected.
* For 0*01 ai afi. trov (from Lk.) ^BDLA have <rov ai ap.
* OTi in B (W,H. marg.).
In the T.R., ovtos ovtu> XaXci pXav4>T)|xias, we detect the hand of harmonising
'
and prosaic revisers once more. The true reading is ti (B, oti) ovto; ovtus XaXci
pXa(r<jsTj(i«i (t^BDL). Vide below.
* B omits ovTws (W.H. in brackets).
f \tyti in ^BL 33. B omits avrois (W.H. in brackets).
^ a((>i,evTai in ^B. * 9ov in ^BL al.
plaster. —
KpaPaxTov : a small portable This reading of ^BDL is far more life-
couch, for the poor, for travellers, and hke than that of the T. R., which
for sick people; condemned by Phryn., exemplifies the tendency of copyists to
p. 62 o-Kijiirovs the correct word. Latin
;
smooth down into commonplace what-
grabatus, which may have led Mk. to ever is striking and original = why does
use the term in the text. Ver. 5. rtiv — this person thus speak ? He blasphemes.
irla-riv a., their faith, that of the bearers, The words suggest a gradual intensifica-
shown by their energetic action, the sick tion of the fault-finding mood first a :
man not included (ov ttjv iria-riv tov general sense of surprise, then a feeling
irapaXcXvfjLcvov aXXa twv KoîcavTuv, of impropriety, then a final advance to
Victor Ant., Cramer, Cat.). tckvov, the thought why, this is blasphemy
:
child, without the cheering Odpo-ci of Mt. It was nothing of the kind. What Jesus
Vv. 6-12. Thus far of the sick man, had said did not necessarily amount to
how he got to Jesus, and the sympathetic more than a declaration of God's willing-
reception he met with. Now the scribes ness to forgive sin to the penitent. They
begin to play their part. They find their read the blasphemy into it. Ver. 8. —
opportunity in the sympathetic word of cti0v« tiriYvov? Jesus read their thoughts
:
Jesus thy sins be forgiven thee a word

: ; at once, and through and through (eirl).
most suitable to the case, and which —Ty irv€vpaTt, by His spirit, as distinct
might have been spoken by any man. from the ear, they having said nothing.
Tiv«9 T. vp. Lk. makes of this simple
: Vv. 9, lo, vide notes on Mt. Ver. 11. —
fact a great affair an assembly of : <rol Xc'yu, I say to thee, a part of Christ's
Pharisees and lawyers from all quarters speech to the man in Mk., not likely to
Galilee, Judaea, Jerusalem, hardly suit- have been so really laconic speech, the
;
able to the initial stage of conflict. fewest words possible, characteristic of

Ikci KaBi^pcvoi : sitting there. If the Jesus. —
cYCipc, means something more
posture is to be pressed they must have than age (Fritzsche) = come, take up
been early on the spot, so as to get near thy bed, Jesus bids him do two things,
to Jesus and hear and see Him dis- each a conclusive proof of recovery :
tinctly. iv Tais KapSiais a. they looked ; rise, then go to thy house on thine own
like men shocked and disapproving. The feet, with thy sick-bed on thy shoulder.
popularity of Jesus prevented free utter- — Ver. 12 how the man did as
tells
ance of their thought. But any one bidden, to the astonishment of spec- all
could see they were displeased and why. tators. —iravras, without exception,
all,
It was that speech about forgiveness. scribes included ? (Kloster.) It might

Ver. 7. rl ovto; ovtm XaXci ; pXa«r^T)p.ci. have been so had the sentence stopped
—
3 5« KATA MAPKON II.
dfiapTiai, f\ ci-ireiK, "Eycipai,^ Kai ' S.p6y aou tok KpdpâTOi',' Ka

TTepnTciTet ; lo. Xva Se €i8fJT€, on iôvaiay l)(€i 6 oios too d»'0pu'iro<
dîeVai eirl ttjs yîs* dfiaprias, (X^y*'' ''"'i*
irapaXuriKw,) ii. loi X^yu
tyeipat,' Kal ' Spot' tok Kpd^âTOf aou, Kal oirayt cis xic oIk6v <tou."
12. Kal T|y^p0T] euO^ws, Kal'' Spas t&k Kpd|3paT0f, ^^fjXOck' ivavriov*
Tfdyruy • ware elioraaOai irdtTas, Kal So^dj^cik' Ti^ 6c6k, Xi^yoKxas,*
"'Oti ouScTTOTe ouTws'"* elSofiei'.*'
13. Kal e^TJXOc -irdXif irapa Ty]v OdXaaaac * ital iras 6 ©xXos
i]p)(€TO irpos auT^K, Kal ^SiSaaKC*' auTOus< 1 4. Kal irapdyuf eI8«
Acutf t6v tou 'AX(t>aiou, Kadi^ficfoc îrl t6 TcXufioc, Kal Xe'yei auTw,
**'AkoXou66i jioi." Kal di'0<rrds TiKoXouOrjaei' auTw. 15. Koi ^y^-
'
rycipc in J^^CD al. (Tisch.). cytipov in BL (W.H.).
' icai in i^HA (Tisch.), omit CDL (W.H. in brackets).
* Tov Kpap. o-ov in ^ BCD LI.

€«i Ti)s y»is a<|)i£vai in ^CDLAZ (Tisch.). o^- a|xop. «iri t. 7. in B (W.H. texti
' cycipc in most uncials. • Kai omit )f.^BCDL.
^ Kai CV0VS in ^BCL. ' C|tirpoa6cv in ^BL.
» B omits (W.H. in brackets). D has Kai Xcyciv. " ovtcds ov8«iroT€ fc>^BDL.
there. For no doubt the scribes were as the first Gospel, having Mk. before him,
much astonished as their neighbours at and, noticing the omission, substituted
what took place. But they would not the name Matthew for Levi, adding to it
join in the praise to God which followed. Xry(Sp.cvov (ix, g) to hint that he had
— ovTus ovSciroTC ciSopcv elliptical, : another name. — aKoXovOei (tot : a call to
but expressive, suited to the mental apostleship (in terms identical in all
mood = so we never saw, ».«., we never three Synoptics), and also to immediate
saw the like. service in connection with the mission to
—
N.B. The title " Son of Man " occurs the publicans {vide on Mt.). Ver. 15. —
in this narrative for the first time in Iv Ty\ oUicf avTov : whose house ? Not
Mk.'s Gospel vide on Mt. viii. 20, ix. 6.
; perfectly clear, but. all things point to
Vv. 13-17. Call 0/ Levi, /cast follow- that of Levi. There is no mention of a
ing (Mt. ix. 9-13 ; Lk. v. 27-32). This return to Capernaum, where Jesus dwelt.
incident is not to be conceived as follow- The custom house may have been out-
ing immediately after that narrated in side the tovm, nearer the shore. Then if 1
the foregoing section. —

Ver. 13 interrupts the house of Jesus (Peter's) had been
the continuity of the history. It states meant, the name of Jesus should have
that Jesus went out again {cf. i. 16) stood after oUia instead of at the close
alongside (irapa) the sea, that the multi- of the verse. The main point to note is
tude followed Him, and that He taught that whatever house is meant, it must
them. A very vague general notice, have been large enough to have a hall or |
serving little other purpose than to place court capable of accommodating a large
an interval between the foregoing and number of people. Furrer assumes as a
following incidents. Ver. 14. — A€vlv. matter of course that the gathering was I
Levi, the son of Alphaeus, the name in the court. " Here in the court of one i
here and in Lk. different from that given of these ruined houses sat the Saviour of I
in first gospel, but the incident mani- the lost in the midst of publicans and !
festly the same, and the man therefore sinners" (Wanderungen, p. 375). — i
also; Levi his original name, Matthew iroXXol, etc. many to be taken in
:
j
his apostle name. Mk. names Matthew earnest, not slurred over, as we are apt I
in his apostle list (iii. 18), but he fails to to do when we think of this feast as a ;
identify the two, though what he states private entertainment given by Mt. to '
about Levi evidently points to a call to his quond m

friends, Jesus being nothing
'
apostleship similar to that to the four more than a guest. r[<rav yap iroXXol
fishermen (i. 16, 20). The compiler of Kal '^KoXovOovv aviTy Mk, here takes : ;
—
lo — 17. EYArrEAION 353

i/eTO iv T« ^ KaraKeiaOai auT^K iv r^ oiKia auToG, Kal iroWol TcXucai
Kal dfxapTuXol auvaviKtivro tm 'lT](rou Kal tois fxa9r]Tais aoToO •
Jiaav yap iroXXoi, Kal ^KoXouOrjcrai' ^ auTu. 1 6. Kal ol ypajxp-aTeis
Kal 01 «l>api(rarot,^ iSorres auToj' iaQiovra^ (ierd twc TiKotvlav Kal

dfiapTuXui',^ eXeyo'' toi9 fAaOijTaTs aoTou, "Ti" Sti jxctoL twi' rekiavAv
Kal afxapToiXuK eaOiei Kal mi'ei;"'^ 17. Kal dKouo-a; 6 'irjaous
\iyei aoTois, " Oo y^peiav iypucriv 01 i<r)(uorres larpoO, dXX' 01 KaKws

exotêS' o^K ^X9oc KaXîrai SiKaiou;, dXXd dfxapTcuXous €19 y.erd'
I'OIOI'."
*
' Instead of cycvcTO tv tw ]}^BL 33 have simply yiviTai (Tisch., W.H.).

' i]KoXov0ovv in ^BLA (modern editors).
* For Kai 01 BLA . have t«v <t>api(raibiv, which doubtless the ancient scribes
stumbled at as unusual.
* For ovTov eo-Oiovra B 33 have on fvOici (W.H., R.G.T.), fc^DL on ijaOic
(Tisch.). The T.R. follows ACAI.
^ a|xapT(i)Xtfv Kai tcXuvuv in BDL 33, to be preferred just because unusual.
8 Omit n BL 33 (W.H.).
^ ^^BD omit Ktti irivci, which the scribes would be ready to insert.
^ ÂBDLAI al, verss. omit cis ptravoiav, which has been imported from Lk.
pains to prevent us from overlooking the got abroad, making them prick up their
iroXXoi of the previous clause = for they, ears, and awakening decided interest in
the publicans, and generally the people these tabooed circles, in the " Blas-
who passed for sinners, were many, and —
phemer ". Ver. 17. KaXeVai: to call,
they had begun to follow Him. Some suggestive of invitations to a feast
(Schanz, Weiss, etc.) think the reference (Fritzsche, Meyer, Holtz.), and making
is to the disciples (|j.a9T)Tais), mentioned for the hypothesis that Jesus, not
here for first time, therefore a statement Matthew, was the real host at the social
that they were numerous (more, e.g., gathering: the whole plan His, and
than four), quite apposite. But the Matthew only His agent vide notes on ;
stress of the story lies on the publicans, Mt. Hecalled to that particular feast as
and Christ's relations with them. (So to the feast of the kingdom, the one a
Holtz., H. C.) It was an interesting means to the other as the end. SiKaiovs, —
fact to the evangelist that this class, of afiiapTcoXovs Jesus preferred the com-
:
whom there was a large number in the pany of the sinful to that of the righteous,
neighbourhood, were beginning to show and sought disciples from among them
an interest in Jesus, and to follow Him by preference. The terms are not
about. To explain the number Eisner ironical. They simply describe two
suggests that they may have gathered classes of society in current language,
from various port towns along the shore. and indicate with which of the two His
Jesus would not meet such people in sympathies lay.
the synagogue, as they seem to have Vv. 18-22. Fasting (Mt. ix. 14-17,
been excluded from it [vide Lightfoot —
Lk. v. 33-39). Ver. 18. Kal, and, con-
and Wiinsche, ad Mt. xviii. 17). Hence nection purely topical, another case of
the necessity for a special mission. conflict. — TJaav either
VT]<rT€iiovT€S, :
Ver. 16. ?X€yov: the scribes advance from were wont to (Grotius,
Fritzsche,
fast
thinking (ii. 6) to speaking ; not yet, how- Schanz, etc.), or, and this gives more
ever, to Jesus but about Him to His point to the story: were fasting at that
disciples. They note, with disapproval. particular time (Meyer, Weiss, Holtz.,
His kindly relations with " sinners ". —
H. C). epxovxai Kal Xsy., they come
The publicans and other disreputables and say, quite generally they = people, ;
had also noted the fact. The story of or some representatives of John's dis-
the palsied man and the " blasphemous " ciples, and the Pharisees. Ver. ig. p.Tj —
word, " thy sins be forgiven thee," had Svvavrai, etc. tlie question answers
:
— —
354 KATA MAPKON II.
1 8. Kal r\ara¥ oi p.a6T]Tal 'ludvyou Kal oi rutv apiaai'wf* vr\trT€u-
o»T6S •
Kttl €p)(orrai Kai X^youaii' aurd, " Aiari ol fiaOr^Tal ludt'k'oo
Kal ol ^ Tw»' apiaaiwf vr\cmuou(T\.y, ol 8c aoi fjtaOrjTai oo kT)crr£0-
ouCTi ;
" 19. Kai flivty auTOis 6 'Itjctous, " Mt) SoKorrai ol olol tou
yu]i<^Ciyos, iy (S l> KUfi,4>ios Jact aoxwk e'ori, yrjcTTCueii' ; oao*' xpo»'0»'
ix€0' iaur(i>y eyôvai Toy yufiîoy,^ 00 SoVarrai rrjoreoeii' • 20. l\e.u-
oon-ai 8e i^p.€pai ora*' dTrapOrj dir* auTWK 6 >'ufi<)>ios, Kal TcJre
rrioTcuCTOUCTii' CJ* CKCicais rais •pfx^pais-* 21. Kal* ouScls ^TriPXrip-a
pciKous dYV(14)00 cirippdiTTCi IttX Ifxariw TraXaiw

" • cl 8e fi,iq, aipei ri
iTXr|p(D(ia auToO^ to KatKOf tou iraXaioO, Kal x«ipo»' crxiorjia yivtrai..
22. Kal ou8cl9 pdXXci olyoy yiov cts daKods iraXaious • ei 8c htJ,
pTâffci^ 6 oiKOS 6 kôs® Tois dcTKOus, Kal 6 otcos cKxciTai Kal ol
daKol diroXouKTOi ^^ •
dXXd oli'oj' ydov cis daKoos Kaicoos pXrirôi'.""
^ For Twv 4>api(ratu»' JÂBCD al. verss. have ^Papicraioi.
' ^BCL have p.oeTjTai after 01.
* ^BCL arrange thus: exovai rov v. jier avrwv.

* fv cKtivTj TTj iifxcpa in ÂBCDLAI, etc. * Kai omit ÂBCLA 33.
* «iri ijiaTiov traXaiov in ^BCDL. The dat. conforms to Mt.
'
oir avTov in ^BLZ *
P^l" 'n fc^BCDL 33.
* ^BCDL 13, 69 al. omit o vcos.
'" BL (D in part) read o oiv. airoXXvrai Kav 01 av. T.R. conforms to Mt.
" ^B omit pXi^Teov (from Lk.). D and old Lat. verss. omit the whole clause
and is allowed to do so in Mt.

itself, (ad Mt. 17) quotes from Seneca (83
ix.
and Lk. Mk. at the expense of style Epist.) " musto dolia ipsa rumpuntur"
:
answers it formally in the negative. —of course, a fortiori, old skins. xai 6 —
oo-ov xpdvov, etc. For all this the olvos, etc. and the wine is lost, also
:
Syriac Vulgate has a simple no. Ver. — the skins. —

dXXa, etc.' this final clause,
20. Here also the style becomes bur- bracketed in W. and H., with the
dened by the sense of the solemn PXtjtcov, probably inserted from Lk.,
character of the fact stated there will : gives very pithy expression to the prin-
come days when the Bridegroom shall ciple taught by the parable but new :
be taken from them, and then shall they wine into new skins As to the bearing
I
fast —
in that day This final expression,1 of both parables as justifying both John
iv iKcivin T||xe'p<f, singular, for plural in and Jesus, vide notes on Mt., ad loc.
first clause, is very impressive, although Vv. 23-28. The Sabbath question (Mt.
Fritzsche calls it prorsus intolerabile. xii. 1-8, Lk. vi. 1-5). —
Ver. 23. Kal €7.:
There no ground for the suggestion
is connection with foregoing topical, not
that the phrase is due to the evangelist, temporal another case of conflict.
;
—
and refers to the Friday of the Passion aiiTov irapairopcvcorOai lycvcTo is fol- ;
Week (Holtz., H. C). It might quite lowed here by the infinitive in first clause,
well have been used by Jesus. Ver. 21. — then with Kal and a finite verb in second
eiTtppoTTTei, sews upon, for cTriPaXXci. clause. It is sometimes followed by in-
in Mt. and Lk. not in Greek authors,
; dicative with Kal, and also without Kal
here only in N. T. in Sept., Job xvi. ; {vide Burton's SjynfaA-, § 360). vapa-irop. —
15, the simple verb.— el Se fi-r) vide on : stands here instead of Siairop. in Lk.,
cl 8c Mt. ix. 17. aipet, etc.
fJiiive in — : and the simple verb with 8ia after it in
that which up taketh from it (air'
fiUeth Mt. It seems intended to combine the
—
avToO) the new, viz., from the old; ideas of going through and alongside.
the second clause explanatory of the Jesus went through a corn field on a
first. —
Kttl X' "• Y-' ^^'^ ^ worse rent footpath with grain on either side.
takes place.— Ver. 22. pijSci. Fricaeus 686v -TTouiv is a puzzling phrase. In
—
1 8— 28. EYArrEAION 355

23. Kal eyeVero irapairopsueaOai aurw iv tois orajSPao-i^ StA twv
airopuKtiv, Kal rjplafTO ol |xa0T)Tal auToG ' 6%oy iroieii' ' TtWorres
Toos (TTd)(uas. 24. Kal 01 4>apio'aioi eXeyoi' auTu, ""iSe, Tt iroiouaii'
it'* Tois ffdtppacrii', o ouk eêori," 25. Kal auTog eXeyev'^ auTois,
" OuSeiroTc dfe'yi'WTe, Tt eiroirô-E AaîS, 5t« xP^^^** '*'*''• ^'"'î-
^'''X^
t-aaeK auTos koI 01 jict' auToG ; 26. irois*' €iaTJXd€i' eis toc oIkoi'
ToG 0€ou ^€ttI ''Aîddap toG '^

dpxiepeus, Kal TOiis aprous Tr\s g Lk. Hi. 2 ;
iv.a7 Acis
TTpoOeaews e4>'*Y*''> °"5 ouk eleori <|>ayEic et firj tois UpeGai,^ Kai li. 38.
eSwKC Kal TOIS auv auTw oucti;" 27. Kal fXeyei' auTois> "To
adpPaToi' 8ia toj' at'QpwTroi' eyei'eTO, oux ' 6 afOpwTros 8ta to
(TOi^ârov. 28. (5aT€ Kupi6s eoTir 6 uios toG dcOpuirou Kal toG
CTa(3p<iTou."
^ BCD have Siairop. (Lk.). ^BCOLA place avrov cv tois o-a^âai before the
verb.
• 01 jtaO. before i)p|avTo in ^BCDL 33, 69 a/.
• B has o8oiroiciv (W.H. margin). * ÂBCDAZ it. vulg. omit tv.
' i^^BCL omit avTOs (most modern editions. Ws. after Meyer dissents). For
tXeyev fc^CL it. vulg. have Xeyei (Tisch., W.H., Ws.).
• BD omit irws (W.H. in brackets). '
i^^^ oni't tov.
' Tovs icpcis in i^BL. • xai ovx in ^BCLAZ 33 verss.
classic Greek it means to make a road ae act so. The only difficulty is to under-
viam sternere, 686v iroicIo-Oai meaning stand how a customary path could have
to make way = iter Jacere. If we remained untrodden till the grain was
assume that Mk. was acquainted with ripe, or even in the ear. On this view
and observed this distinction, then the vide Meyer. Assuming that the disciples
meaning will be the disciples began to
: made a path for their Master by pulling
make a path by pulling up the stalks up the grain, with which it was over-
(riXXovxes toxis o-rdxvas), or perhaps grown, or by trampling the straw after
by trampling under foot the stalks after plucking the ears, what did they do with
first plucking off the ears. The rjp|avTO the latter ? Mt. and Lk. both say or
in that case will mean that they began imply that the plucking was in order to
to do that when they saw the path was eating by hungry men. Meyer holds
not clear, and wished to make it more that Mk. knows nothing of this hunger,
comfortable for their Master to walk on. and that the eating of the ears came into
But it is doubtful whether in Hellenistic the tradition through the allusion to David
Greek the classic distinction was ob- eating the shewbread. But the stress
served, and Judges xvii. 8 (Sept.) Mk. lays on need and hunger (duality of
supplies an instance of 68ov irouiv = expression, ver. 25) shows that in his
making way, "as he journeyed". It idea hunger was an element in the case
would be natural to Mk. to use the of the disciples also. Ver. 24. —
IXeyov
phrase in the sense of »<^ryac£r^. If we avTbi. In this case they speak to Christ
take the phrase in this sense, then we against His disciples indirectly against
;
must, with Beza, find in the passage a —

Him. 6 ovK eêcTTiv the offence was :
permutata verborum collocatio, and trans- not trampling the grain or straw, but
late as if it had run 68ov iroioi)vT€s : plucking the ears —
reaping on a small
TiWciv: "began, as they went, to scale rubbing = threshing, in Lk.
;
pluck," etc. (R. v.). The former view, Xpeiav iayt Kal eireCvao-ev another :
however, is not to be summarily put example of Mk.'s duality, intelligible

aside because it ascribes to the disciples only if hunger was the point of the
an apparently wanton proceeding. If story. The verbs are singular, because
there was a right of way by use and David (aviTos) is the hero, his followers
wont, they would be quite entitled to in the background. Ver. 26. —
e-n-l
— —
—
:
356 KATA MAPKON 111.
III. I. KAI eiorrjXOe iraXi*' «i9 rr^v^ <Tuvayu)yqr, Kai f\v ^Kti
^
« Ch. Ix. i8. av'Opwiros * ^5r]pafifi^>'i(]i' e-jôtv t^c X'^P**' *• ""'• *" TfoptTiipouk
b Lk. vi- 7; , y , _ ,__ • » . » » / , -
xi». I : x%. ouTo*' ei TOis aappao'i Oepaireuaei auToe, tâ KaTTjyoprjcrwo'H' auxou.
2°
ix. t4.
Acts
3- Kai
v\/
Aeyei to*
->A/
dropojTrw
-J/-
tw €5r]pap,p.e>'T]k'
' »
eôk'Ti
V
ttji'
-s
x^''P^>
"'Eyetpat* cis to fieVoK." 4. Kal X^yci auTOis, "'EêaTi toIs
ad^âcrik' dyaOoiroi'âat,' f\ KaKOTTOirâai ; 'I'UXT" <^<*>^0'h ^ Airo-
' ^B omit T^K, which may have come in from Lk. (Tisch., W.H.).
« So in t^BL. CDAZ have the middle (Lk.),
* T« TTjv X'^^P"^ exovTi |i]pav in BL (W.H.). t^CA havo ttjv |i)pav X"^P*^ «x*''ti.
(Tisch.).
* rycipc in most uncials.
* aya6ov iroiT)<rai in {«^D (Tisch.). BCLAZ have ayafloir. as in T.R, (possibly
assimilated to KOKOTroiTi<rai, W.H.).
'AîdOap &p. under A., a note of time,

: Chapter IIL The Sabbath Ques-
also implying his sanction the sanction : tion Continued. The Disciple-
of a distinguished sacerdotal character = Circle. Another Sabbatic conflict com •
of Abiathar as priest. But Ahimelech pletes the group of incidents (five in all)
was the priest then (i Sam. xxi. 2 f.). designed to illustrate the opposition of
Either a natural error arising from the the scribes and Pharisees to Jesus.
close connection of David with Abiathar, Then at v. 7 begins a new section of
the well-known high priest, or we must the history, extending to vi. 13, in which
adopt one or other of the solutions pro- the disciples of Jesus are, speaking
posed : father and son, Ahimelech and broadly, the centre of interest. First
Abiathar, both bore both names (i Sam. the people, then their religious heads,
xxii. 20, 2 Sam. viii. 17, i Chron. xviii. then the nucleus 0/ the new society.
16) — so Fathersthe Abiathar, the ; Vv. 1-6. The withered hand(Mt. xii. 9-14,
son, Ahimelech's assistant at the time, —
Lk. vi. 6-11). Ver. i. Kal connection :
and mentioned as the more notable as simply topical, another instance of colli-
approving of the conduct of his own sion in re Sabbath observance. iroXiv as — ;
father and of David (Grotius) itrl taken was His wont on Sabbath days (i. 21, 39).
—
;
in the sense it bears in Mk. xii. 26 (lirl (rvvayci»Y>jv without the article (^B),
:
—
parov) in the passage about Abiathar into a synagogue, place not known.
not a satisfactory suggestion. Ver. 27. — ^|T]pap.p,^vT]v, dried up, the abiding re-
Kal eXcyev, and He said to them this
etc., sult of injury by accident or disease, not
phrase is employed to introduce a saying
;
—
congenital " non ex utero, sed morbo
of Jesus containing a great principle. aut vulnere haec vis participii," Beng.
;
The principle is that the Sabbath is only Ver. 2. iropcTijpovv, they were watch-
a means towards an end man's highest — ing Him who, goes without saying
;
good. Strange that Mk. should have the same parties, i.e., men of the same
been allowed to have a monopoly of this class, as those who figure in the last
great word For this saying alone,
1 section. This time bent on finding
and the parable of gradual growth (iv. Jesus Himself at fault in re the Sabbath,
26-29), his Gospel was worth preserving. instinctively perceiving that His thoughts
— Ver. 28. o)o-T€ wherefore, so then, : on the subject must be wholly diverse
introducing a thesis of co-ordinate im- from theirs. Ver. 3. —
eycipc els preg- :
portance, while an inference from the nant construction = arise and come forth
previous statement. 6 vih% r. a. the — : into the midst. Then, the man standing
Son of Man, as representing the human up in presence of all, Jesus proceeds to
interest, as opposed to the falsely con- catechise the would-be fault-finders.
ceived divine interest championed by the Ver. aya6ov irofijaai -^ KaKoiroi'rio'ai,
4.
Pharisees. —
Kal t. <r., even of the Sab- either do good or evil to one, or to
: to
bath, so inviolable in your eyes. Lord, do the morally good or evil. Recent
not to abolish but to interpret and keep commentators favour the latter as essen-
in its own place, and give it a new name. tial to the cogency of Christ's argument.
No disparagement of Sabbath meant. But the former seems more consonant to
— ; — — :
KTeicai.-" Oi Se Io-iojttwj'. ";. Kal * irepiP\€\[/({u,e»'os ofiroOs lier' c Lk. vi. lo,
'
/
and several
^pyrjs, * CToXXuTToufievos etrl rfj
* ir-wpoJaei ttjs KapSias aoTwc, X^y^"^ timeselse-
Kal iîreive, Kal diroKa- Mk.always

Tw
' r»'
df0pcrj7rw, ""EKTei.vov Tf]v Xilpd trou."
.wwQ/:
^
^ It \a'
in mid. '
TeardQi] r] x^lp auTOo uyi^lS ws ^ aWtj. 6. Koi dgeXooi'Tes oi here only d
4>apt.aaioi euOe'ws fiCTot Twi' Hpubtai'wi' (ru\i.povKiov ciroioui' " kot e Rom. xi.
auTOu, OTTUS auToc aiTo\eaa)(n. iv. i8.
7. KAI 6 'lYjaous aveyji!>pr\(T€ ficrd rS>v ixaQy]Tlt)v auToG * irpSs TT)f
OdXacraai' •
Kal iroXu irXtjOos diro ttis TaXtXaias T|KoXou'0Y](Tai'° aurw,
Kal diro TTJs 'looSaias, 8. Kal diro 'lepoaoXufiwi', Kal diro tt)?
'iSoufiaias, Kal rre'pav' tou 'lopSdi'ou • Kal 01 * irtpl Tupov Kal IiSufa,
1 B omits aov (W.H. xeipoL without arov in marg.).
* vyiT^s o>s i\ aXXt) has little attestation ; comes from Mt.

3 eSiSovv in BL ; unusual and therefore altered into cttoiow, or ciroiT]aav.
* |A€Ta T. fi. a. avtxapi]<r(v in ^BCDLA al. ; the true reading, vide below.
^
So in i^CA (Tisch.) ; -Tio-ev in BL (W.H.). The position of the verb in the
sentence varies.
6 Omit 01 ^BCLA.
the situation. It was a question of per- broken, and especially because it was
forming an act of healing, Christ broken by a miracle bringing fame to
assumes that the ethically good coincides —
the transgressor the result plots (o-vp.-
with the humane (Sabbath made for man). PovXtov eSiSovv, here only) without
Therein essentially lay the difference delay («vi6vis) against His life. pera twv —
between Him and the Pharisees, in whose 'Hp<i)5iavciv, with the Herodians, peculiar
theory and practice religious duty and to Mk. first mention of this party.
; A
benevolence, the divine and the human, perfectly credible circumstance. The
were divorced. To do good or to do Pharisaic party really aimed at the life
evil, these the only alternatives to omit : of Jesus, and they would naturally re-
to do good in your power is to do evil gard the assistance of people having
not to save life when you can is to influence at court as valuable.
—
destroy it. to-iciirwv, they were silent, Vv. 7-12. The fame of jfesus spreads
sullenly, but also in sheer helplessness. notwithstanding (vide Mt. iv. 25, xii.
What could they reply to a question 15 f. Lk. vi. 17-19). Ver. 7. ptTaraiv
; —
which looked the subject from a
at p.a9T)To»v, with the disciples : note they —
wholly different point of view, the ethical, now come to the front. are to hear We
from the legal one they were accustomed something about them to which the
to ? There was nothing in common notice of the great crowd is but the pre-
between them and Jesus. Ver. 5. irepi- — lude. Hence the emphatic position
pX€\|;afi€vos> having made a swift, in- before the verb. irphs Ttjv OaXaercrav :
dignant (ji€T* opyTJs) survey of His foes. as if to a place of retreat (vide ver. g).
— (TvXXvirovfievos this present, the pre-
: iroXv irXtjOos iroXt!, emphatic, a vast,
:
vious participle aorist, implying habitual exceptionally great crowd, in spite,

pity for men in such a condition of blind- possibly in consequence, of Pharisaic
ness. This is a true touch of Mk.'s in antagonism. Of course this crowd did
his portraiture of Christ. ttjs KapSias : not gather in an hour. The history is
singular, as if the whole class had but very fragmentary, and blanks must be
one heart, which was the fact so far as filled up by the imagination. Two
the type of heart (hardened) was con- —
crowds meet (i) iroXv ttXtjOos from
cerned. —
Ver. 6. «|€X0<5vTes : the stretch- Galilee ; (2) from more remote parts
ing forth of the withered hand in Judaea, Jerusalem, Idumaea, Peraea,
obedience to Christ's command, con- and the district of Tyre and Sidon
clusive evidence of cure, was the signal irX-r)0os iroXw (ver. 8) a considerable :
for an immediate exodus of the cham- crowd, but not so great. airo t. —
pions of orthodox Sabbath-keeping; full 'ISovpaias Idumaea, mentioned here
:
of wrath because the Sabbath was only, " then practically the southern
—: — — ;"
3S^ RATA MAPKON III.
f here only ttXtÔos ttoXo, iLKOucravre^ * oca îroiei,^ t)X0o»' irpi? airSv. g. koX
insensr of
crowding- cIiT€ T019 fiaOi^Tais auTou, tea irXotdpio»' TrpocrKapxcpfj auTw, SiA rbv
Cf. Mt.
vii. 14. oxXo*', i»'a fXT) 'OXi'PuCTtK ain6v. 10. iroXXoug yap tBipuireuaev,
KIsrwhere
meta- wore * itTiimrTeiv aurw, Iva aurou a«|/u('Tai, oaoi €ij(o>' lAdaTiyas
phorical.
g here only 11. KOI tA TTk'cup.aTa toI dKcldapra, ora*' aurof cOecopci,^ Trpoa^-
in same
sense.
irnrrck' ' aurui, Kai cKpaê,' XtyovTa, "'Oti aO ct 6 uios tou ©eoO."
h here and 12. Kai TToXXd ^TTCTifia auTOis, iKa fit) auxok' *"
<|)a»'£po>' Trotiêrojai.^
in Mt. xii.
16 ( = to 13. Kai d>'aPat»'€i €is to opo$, Kai TrpoaKaXeiTai 089 tjOcXec auros "
make one
known). Kai dirTJXOoi' irpos auroc. 14. Kai iiroir\(Te SwScKa/ tâ wcri ficr*
auToG, Kai ifa dTroareXXif] aurous KTjpuo-acic, 15. Kai t)(€ic iôuaiav
Oepaireueii' tAs »'(5(rous, Kal^ CK^dXXciK t4 Saipoi/io •
16. Kai
' aKOvovT€S in ^BA; CI) have aKo-uoravres ; iroici in BL (W.H.).

eOeupovv, TrpocreirnrTov, cKpaôv in best
~ MSS. The sing, a gram. cor. (neut. pi.
nom.).
•"
iroioo-i in BÛL ; as in T.R. in i^^BCAZ (Tisch. former, W.H. latter).
*
^BCA add ovs Kai airoo-roXovs o>vo|Aao-6, probably an importation from Lk.
6epaTrev£iv ras vocovs Kai omitted in ^BCLA.
Shephelah, with the Necîeb." G. A. — country flanking the shore of the lake
Smith, Historical Geugraphy of the Holy might be used from whatever point
Land, p. 239. Mentioned by Josephus below the ascent was made. irpoo-Ka- —
(B. J., iii. 3-5) as a division of Judaea. XeiTtti, etc., He calls to Him those
Ver. 9. tva TrXoiapiov irpoo-Kaprtp'n a ; whom He Himself (avrds after the verb,
boat to be always in readiness, to get emphatic) wished, whether by personal
away firom the crowds. Whether used communication with each individual, or
or not, not said shows how great the
; through disciples, not indicated. It was
—
crowd was. Ver. 10. ucttc limri'TrTtiv an invitation to leave the vast crowd and
so that they knocked against II im one ; follow Him up the hill addressed to a ;
of Mk.'s vivid touches. They hoped to larger number than twelve, from whom
obtain a cure by contact anyhow brought the Twelve were afterwards selected.
about, even by rude collision. (ido-Tiyas, — oTTTjXOov IT. a. they left the crowd and
:
—
from p.d<m|, a scourge, hence tropically followed after Him. Ver. 14. He is
in Sept. and N. T., a providential now on the hill top, surrounded by a
scourge, a disease again in v. 29, 34.
; body of disciples, perhaps some scores,
Ver. II. irav cd. In a relative clause picked out from the great mass of
like this, containing a past general followers. koi liro(T](rc SuScKa and He :
supposition, classical Greek has the made, constituted as a compact body.

optative without av. Here we have the Twelve, by a second selection. For use
imperfect indicative with av (ore ov). of iroiciv in this sense vide 1 Sam. xii.
Vide Klotz., ad Det/ar, p. 690, and Burton, 6, Acts ii. 36, Heb. iii. 2. God
M. and T., § 315. Other examples in "made" Jesus as Jesus "made" the
chap. vi. 56, xi. ig. — TrpoatTriirTOV, Twelve. What the process of " making "
fell be/ore above, to fall
{iirneiTTrtiv, in the case of the Twelve consisted in we
against). — 1v tl 6again an in-
v. t. 6. : do not know. It might take place after
stance of spiritual clairvoyance in days of close intercourse on the hill.
demoniacs. Vide at Mt. viii. 29. Ver. — tva iaiv p.eT* ovtov, that they might be
12. This sentence is reproduced in Mt. (constantly) with Him first and very ;
xii. 16, but without special reference to important aim of the making, mentioned
demoniacs, whereby it loses much of its —
only by Mk training contemplated.
point. tva airoffTtXXTj to send them out on a
:
Vv. I3-I9a. Selection of the Twelve preaching and healing mission, also in
(cf. Mt. X. 2-4, Lk. vi. 12-16). Ver. 13. — view, but only after a while. This verb
€is TO opos. He ascends to the hill ; frequent in Mk. Note the absence of
same expression as in Mt. v. i reference ; Tov before KTjpvo-o-tiv and tx**-" (^^^- ^S).
not to any particular hill, but to the bill — Ver. 16, Kai itroLr^viv t. 8., and He
— —
Q-2I. EYArrEAION 359
'cWOTjKt Ww Il'llUI'l. OfOfia 2 n^TpOf 17. Kai 'itiKWpOl' T&C ToG ' here and in
Kal iTTiQr]K€v
ZeBeSaiou, Kai 'lud^'niv dSeXcfioi' toG 'laKoSPou
~o>»ti only in
•
Toi'
sense of
10 c\
18. Kai Aj'Opeav, adding a
aoTots 6v6iiaTa Boaj'tpve's, o iarriv, Ytoi Ppoi'TTjs •
\/
Kai iXnriroK, Kai
\ n\~
BapooXoiiaioK, Kai
V
Maxoaiof,
ft- ^
koi ©wjiai/, Kai
- * name.
'\6.KU)Bov Toc TOO 'AX<j>aiou, Kai eaSSaiot', Kai Ztficoi'a rof KavaviTT]v,'^
\ t > * ^ >ij 5 / J "^^ phrase
fi
19. Ktti lou'Sai' lo-KapiwTTH', OS Kai irapeowKei' auTOc. here only
Kai cpxorrai ^ eis oiKOi' 20. Kai aurepxcTai irciAiM o)(Aos, wore Mace.
1-
•
(i
x^,/. ,.
ouk-atroai auTous
p,T]
r
firiTe"
a 1
apTOK (payen'. 21. Kai OKOucai'Tes
>i' j«
"
01
ii.
52).
i7;xiu.
* To Kai tirtQtiKt ^BCA prefix Kai €iroii](rc tovs 8. ; a probable reading, vide below.
* ovo|ia Tto Iiiiovi in ^BCLA. ^ Boavi^pYes in ÂBCLA^ 33.
* Kavavoiov in ^BCDLA 33 it. vulg. * l<rKapiu9 in ^BCLA 33.
* €pX«Tai in ^B. The plural (T.R.) is a correction.
7 o before oxôs in i^BDA (W.H. bracketed).
*
|iTiT€ in i^CDI (Tisch.). ^rfit in BLA 33 (W.H.).
appointed as the Twelve the following — selectingthe Twelve. He gives the

persons, the twelve names mentioned names, says Victor Ant., that you may
being the object of liroiTjo-e, and tovis 8. not err as to the designations, lest any
being in apposition. PltTpov is the first— one should call himself an apostle 'iva
name, but it comes in very awkwardly as jiTj 6 Tvxwv eiifQ dirooTToXos y«YO*'''''*'')'
the object of the verb i'iriBr\Kt. We Vv. The friends of 'fesus
i9b-2i.
must take the grammar as it stands, think Him
out of His senses ; peculiar to
content that we know, in spite of crude Mk. One of his realisms which Mt. and
construction, what is meant. Fritzsche Lk. pass over in silence. Ver. igb. <oX —
(after Beza, Erasmus, etc.) seeks to epX^Tai «is oiKov, and He cometh home
rectify the construction by prefixing, on (" nach Haus," Weizs.) to house-life as
slender critical authority, irpwrov I£(xo>va, distinct from hill-life (eU to opos, ver. 13).
then bracketing as a parenthesis Kai The formal manner in which this is
itriQiiKf rieTpov = first Simon (and
. . . stated suggests a sojourn on the hill of
He gave to Simon the name Peter). appreciable length, say, for some days.
Ver. 17. BoavepYt's = "'j^ as

How occupied there ? Probably in
"ll^^"^
giving a course of instruction to the
pronounced by Galileans ; in Syrian = disciple-circle say, that reproduced in
;
sons of thunder ; of tumult, in Hebrew, the "

Sermon on the Mount " the =
Fact mentioned by Mk. only. Why the "Teaching on the Hill," vide intro-
name was given not known. It does not ductory notes on Mt. v. Ver. 20. The —
seem to have stuck to the two disciples, traditional arrangement by which clause
therefore neglected by the other evan- b forms part of ver. 19 is fatal to a true
gelists. It may have been an innocent conception of the connection of events.
pleasantry in a society of free, unre- The R. v., by making it begin a new
strained fellowship, hitting off some section, though not a new verse, helps
peculiarity of the brothers. Mk. gives intelligence, but it would be better still
us here a momentary glimpse into the if it formed a new verse with a blank
inner life of the Jesus-circle Peter, — space left between. Some think that
whose new name did live, doubtless the in the original form of Mk. the Sermon
voucher. The traditional interpretation on the Mount came in here. It is cer-
makes the epithet a tribute to the tainly a suitable place for it. In accord-
eloquence of the two disciples (Sia to ance with the above suggestion the text
\i.iya. Kai Siairpvo-iov irixvitrai t^ olKovfi^vg would stand thus :
TTJs dcoXoyias TO. SdynttTa. Victor Ant.). Ver. 19. And Judas Iscariot, who also
— Ver. 18. MaT9aiov. One wonders why betrayed Him.
Mk. did not here say Levi, to whom :
He gave the name Matthew. Or did Ver. 20. And He cometh home.
this disciple get his new name inde- Ver. 21. And the multitude cometh
pendently of Jesus ? This list of names together again, etc.
shows the importance of the act of crvvcpxtTai the crowd, partially di&
:
— — :
36o KATA MAPKON III.
k 2 Cor. V. Trap* auTou ^^tiXOoc Kparfjaai aoT<5»' • IXeyok y*''P» "'Oti ^ iîaTt]."
22. Kal oi Ypap,|i.aTCis ol diro 'icpoaroXupiui' Karaâk'TEs IXe-yoi',
xvi. 17. '

" On BeeXjêpouX ex«i, Kal " On if tw ap)(oi'Ti twk Saijioi'iui'
persed, reassembles (implying lapse of messengers who brought them news of

an appreciable interval). Jesus had what was going on (Bengel), or it might
hoped they would go away to their refer quite impersonally to a report that had
homes various parts of the country
in gone abroad (" rumor exierat," Grotius),
during His absence on the hill, but He or it might even refer to the Pharisees.
was disappointed. They lingered on. But the reference is almost certainly to
iuo-Tc, etc. the crowding about the
: the friends. Observe the parallelism
house and the demand for sight and between ol irap' jlvtov, tKtyov yap, on
succour of the Benefactor were so great e|co-TTj and cl Yjjap.fji.a! ci^, ol iktyov, . . .
that they (Jesus and His companions) oTL BecX. tyjtx. in \Lr. 22 (i'ritz.sclie points
could not lind leisure, not even (fiTjS^) to this out in a long and thorough dis-
take food, not to speak of rest, or giv- cussion of the whole passage). e|co-TTj —
ing instruction to disciples. Erasmus various ways of evading the idea
(Adiiot.) thinks the reference is to the suggested by this word have been re-
multitude, and the meaning that it was sorted to. It has been referred to the
so large that there was not bread for all, crowd = the crowd is mad. and won't
not to speak of kitchen (obsoiiia). Ver. — let Him alone. Viewed as referring to
21 introduces a new scene into the lively Jesus it has been taken = He is ex-
drama. The statement
is obscure partly hausted, or He has left the place =-• they
owing to (Fritzsche), and
its brevity came to detain Him, for they heard that
it is made obscurer by
a piety which is He was going or had gone. Both these
not willing to accept the surface mean- are suggested by Euthy. Zig. Doubtless
ing fso Maldonatus " hunc locum — the reference is to Jesus, and the mean-
difficiliorem pietas facit "), which is ing that in the opinion of His friends
that the friends of Jesus, having heard of He was in a state of excitement border-
what was going on wonderful cures, — ing on insanity {cf. ii. 12, v. 42, vi. 51).
great crowds, incessant activity set out — 8afp,ova ii\t{. (Theophy.) is too strong,
from where they were (lîiXGov) with though the Jews apparently identified
the purpose of taking Him under their insanity with possession. Festus said
care (KpaTTJaai avrov), their impression, of St. Paul " Much learning doth make
:
not concealed (cXe-yo" Yo.p. they had thee mad ". The friends of Jesus thought
begun to say), being that He was in an that much benevolence )\2lA put Him into
unhealthy state of excitement bordering a state of enthusiasm dangerous to the
on insanity (têo-Ti]). Recent com- health both of body and mind. Note :
mentators, German and English, are in Christ's healing ministry created a need
the main agreed that this is the true for theories about it. Herod had his
sense. —ol ircp' avrov means either theory (Mt. xiv.), the friends of Jesus
specifically His relatives ("sui" Vulg., had theirs, and the Pharisees theirs:
oi oiKcioi a. —
Theophy.). so Raphel, John redivivus, disordered mind, Satanic
Wetstein, Kypke, Loesner, with citations possession. That which called forth so
from Greek authors, Meyer and Weiss, many theories must have been a great
identifj'ing the parties here spoken of fact.
with those referred to in ver. 31 or, ; Vv. 22-30. Pharisaic theory as to the
more generally, persons well disposed cures of demoniacs wrought by yesus
towards Jesus, an outer circle of (Mt. xii, 22-37, Lk. xi. 17-23). Ver. —
disciples (Schanz and Keil). oikov- 22. ol Ypap,. ol airo 'I., the scribes from
cravTts :not to be restricted to what is Jerusalem. The local Pharisees who
mentioned in ver. 20 refers to the ; had taken the Herodians into their mur-
whole Galilean ministry with its cures derous counsels had probably also com-
and crowds, and constant strain. There- municated with the Jerusalem authorities,
fore the friends might have come from a using all possible means to compass
distance, Nazareth, e.g., starting before their end. The representatives of the
Jesus descended from the hill. That southern scribes had probably arrived on
their arrival happened just then was a the scene about the same time as the
coirridence. —
eXeyov ya.p: for they were friends of Jesus, although it is not in-
saying, vii^'.t refer to others than those conceivable that Mk. introduces the
who came to "m^ hold of Jesus to — narrative regarding them here because
eK^dWei TO Saifioj'ia.'' 23. Kal irpoo'KaA6o-({|j.ccos auTous, iv

TfrapaPoXais ^Xeyev aoTois, " flojs Sui'aTai XaTak-as laTacaf CKâk-
Xeif; 24. Kal iav jSacriXeia €<})' iauTy]v fxcptaOrj, ou Socarai
orTaQ^yai i^ jSaaiXeia cKCinr] •
25. Kal edc oiKia £<}>' eauxTji' jjiepiaQr],
ou Suj'aTai * aTa0T]k'ai "q oiKia eKetn]^* 26. Kal €i 6 laxams

df€(TTif) €<!>' eauToi' Kal p-cjiepicTTai,' ou Sut'oxai crTa0f|i'ai,* dXXd
reXos exî. 27. ou * Sufarai ouSels to," o-Keur] toG loûpou, €lcreX6w»'
CIS TTji* oiKiai'* auTou, Siapirdcrai, iav |xt| TrpwTOV' laxupoi' Srâr],
Kal TOTC TT)v oiKiac auToG Siap-irdaei. 28. dp.r)!' X^y^^ "P'^^'j
on m Rom. iii
irdvTa d4)€6i]o-eTat rd " dp.apTi]|iaTa tois uiots twv &.vQp<ljTvu)vJ Kal ^

vj. /a.
* 8vvir]o-£Tai in ^BCLA (Tisch., W,H.). Svvarai conforms to ver. 24.

* tj oiKia €K€iVTi <rri]vai in BL (Trg., W.H.) ; o-Ta6T]vai in J<^CD (Tisch.).
' Ktti 6|iepio-0T] in BL (W.H.), c|i€pi,(r6i] Kai in fc^CA (Tisch.).
* o-Tiivai in J^BCL (Tisch., W.H.).
* aXX before ov in ^BCLA 33 al.
' €is TTiv oiKiav Tov KTXvpov €i<rtX6wv ra a-Kivr\ aurov in J>^BCLA (Tisch., W.H.).
' ra a|jLap. after ÂBCDL
avOpwrrwv in 33 (Tisch., W.H.).
8 ai after Kai in ÂBGEGLAI {Tisch., W.H.).
of resemblances and
the contrasts superior strength. There must be quali-
between theory and that of the
their tative difference —
in nature and interest.
friends. Mt. sets the incident in different The argument consists of a triple move-
relations, yielding a contrast between ment of thought. r. The absurdity oi
Pharisaic ideas and those of the people the theory broadly asserted.
is 2. The
respecting the cure of demoniacs by principle on which the theory is wrecked
Jesus (xii. 22 f.). —
BeeX^cPoiX exti, He is set forth in concrete form. 3. The
hath Beelzebub, implying that Beelzebub principle is applied to the case in hand.
hath Him, using Him as his agent. The — irws Svvaroi, etc., how can Satan
expression points to something more cast out Satan ? It is not a question of
than an alliance, as in Mt., to possession, power, but of motive, what interest can
and that on a grand scale a divine ; he have ? A stronger spirit casting out
possession by a base deity doubtless, a weaker one of the same kind ? (so
god of flies (Beelzebub) or god of dung Fritzsche). —
Vv. 24, 25 set forth the
(Beelzebul), still a god, a sort of principle or rationale embodied in two
Satanic incarnation an involuntary ; illustrations. The theory
in question is
compliment to the exceptional power futile becauseinvolves suicidal action,
it
and greatness of Jesus. ev tw apxovri — which is not gratuitously to be imputed
T. 8. the assumption is that spirits are
: to any rational agents, to a kingdom
cast out by the aid of some other spirit (ver. 24), to a house (ver. 25), and there-
stronger than those ejected. Ver. 23. — fore not to Satan (ver. 26). Ver. 27 by —
irpoo-KaXeadiAcvos Jesus, not overawed
: another figure shows the true state of
by the Jerusalem authorities, invites the case. Jesus, not in league with
them to come within talking distance, Satan or Beelzebub, but overmastering
that He may reason the matter with him, and taking possession of his goods,
—
them. £V irapaôXais, in figures king- : human souls. The saying is given by
dom, house, plundering the house of a Mk. much the same as in Mt.
strong man. Next chapter concerning Vv. 28, 29. jfesus now changes His
the parabolic teaching of Jesus casts its tone. Thus far He has reasoned with
shadow on the page here. The gist of the scribes, now He solemnly warns to
what Jesus said to the scribes in refuta- this effect. "You do not believe your
tio."i of their theory is granting that : own theory you know as well as I how
;
spirits are cast out by aid of another absurd it is, and that I must be casting
spirit, more is needed in the latter than out devils by a very different spirit from
— — — ;
362 KATA MAPKON IIL
pXa<T<|>T]fiiat oaas * 6.v ^\aa i^y]jir](T (tier it> •

29. 05 8' ftf pXaa4)r]fj,i](7T]
CIS TO n»'6ufia TO Ayio*', ouk t^n a<^€cnv eis toi- aiwfa, dW ii'o\6<;
i<m.v'^ aluviou Kplcnus^ " 30. on eXeyot', " Rt'eCfj.a dKd6apT0>'

eXî." 3'- "EpX"'''''''''^ o"*"* o' d8cX<|>oi Kal 1^ fiilTiQp auToC ' Kai cû
^(XTWTCS ' dir^(TT€iXai' irpos aoT^k", 4'<^*'ou*'T€S ^ aoToi'. 32. Kal
^Kd0T]TO OxXoS TTCpl auTO*' • ^ ctirOK 8e * aUTW, " *|80U, i\ |i1^TT)p (TOO
' ocro in ^BDA. oo-as a gram. cor.

* fo-Toi in ^DLA (Tisch.), co-riv in BC (W.H.).
* o^pTiifiaTos in ^BLA 33 Lat. Codd. Kpio-ccos (T.R.) is explanatory of a
difficult word.
* For ipx.. ow ABCLA have Kat cpxovTtu (W.H.). ^D have Kai cpxcrai.
" T) fi.iTrTjp a. Kai 01 a8cX<{K>t in ^BCDLA. The plural verb gave rise to the
transposition in T.R.
o-niKovTts in BCA (Tisch., W.H.). ^ KaXowTts in ^BCL.

'
irî avTov oxXos in ABCLAZ. * Kai Xeyoiio-iv in ^BCDLA.
Beelzebub. You are therefore not Cf. the fuller expression in Mt. AXX' —
merely mistaken theorists, you are men fvoxos tariv, but is guilty of. The
in a very perilous moral condition. negative is followed by a positive state-
! —
Beware " \ er. 2S. ap.T)v solemn word, : ment of similar import in Hebrew
introducing a solemn speech uttered in a fashion. —
aluviov ap,apr»](iaTOS, of an
tone not to be forgotten. iravra a<j>€6'r]- — eternal sin. As this is equivalent to
o-erai, all things shall be forgiven " hath never forgiveness," we must con-
magnificently broad proclamation of the ceive of the sin as eternal in its guilt,
wideness of God's mercy. The saying not in itself as a sin. The idea is that
as reproduced in Lk. xii. 10 limits the of an unpardonable sin, not of a sin
reference to sins of speech. The original eternally repeating itself. Yet this may
form, Weiss thinks (in Meyer), but this be the ultimate ground of unpardonable-
is very doubtful. It seems fitting that ness :unforgivable because never re-
when an exception is being made to the pented of. But this thought is not
pardonableness of sin, a broad declara- necessarily contained in the expression.
tion of the extent of pardon should be — Ver. 30. oTi fXcyov, etc., because
uttered. toIs viols t. d., to the sons of they said " He hath an unclean spirit,"
:
men this expression not in Mt., but in

; therefore He said this about blasphemy
its place a reference to blasphemy against against the Holy Ghost— such is the
the Son of Man. To suspect a literary connection. But what if they spoke
connection between the two is natural. under a misunderstanding like the friends,
Which is the original form ? Mk.'s ? puzzled what to think about this strange
(Holtz., H. C, after Pfleiderer.) Mt.'s ? man ? That would be a sin against the
(Weiss in Meyer.) The latter the more Son of Man, and as such pardonable.
probable. Vide on ver. 30. to. a.p.ap. The distinction between blasphemy
Kal at pX. either in apposition with and
: against the Son of Man and blasphemy
explicative of iravra, or to. ap.ap., the against the Holy Ghost, taken in Mt.
subject which iravTa qualifies. The xii. 31, is essential to the understanding
former construction yields this sense ; of Christ's thought. The mere sa-ying,
all things shall be forgiven to, etc., the " He hath an unclean spirit," does not
sins and the blasphemies wherewith amount to the unpardonable sin. It
soever they shall blaspheme. The last becomes such when it is said by men
clause qualifying pXao-4>T]|jiiai (oo-a lav who know that it is not true then it ;
PX.) which takes the place of Travra in means calling the Holy Spirit an unclean
relation to dp.apT. is in favour of the spirit. Jesus believed that the scribes
latter rendering = all sins shall be for- were in that position, or near it.
given, etc., and the blasphemies, etc. Vv. 31-35. The relatives of Jesus
Ver. 29. The great exception, blas- (Mt. xii. 46-50, Lk. viii. ig-21). Ver. —
phemy against the Holy Ghost. els tov — 31. fpxovxai, even without the otiv
alwva hath not forgiveness for ever.
: following in T, R., naturally points back
— :
20—35. EYArrEAION 3^3
Kal 01 d8c\<)>oi (TOO ^ l|(i> 5t)ToGo-i (re ". 33. Kai iircKpiflr] auTois,
\iyb}v,^ " Tis ecrrii' f\ fi'f\rr]p fioo t) ^ 01 dSE\<f>oi fiou * ;

" 34. Kal
ircpipXevj/dfiej'os ° kukXu tous irepl auTOk** Ka0T])Ji^fOU9, Xe'yci, ""iSc, n Ch. yi. 6.
rf fiT|TT)p fiou KOI 01 ao£\<poi pioo. 35. OS Y^'P ^'^ iroii]<rr) to Rom. xv.
0c'Xi(]fxa'^ TOu 66OU, ooTOS d86\(j>6s jiou Kal dSeXc})!] jiou ^ Kal p-ilTTjp iv. 6; v!
9 / u II ; vii. II.
COTl.
D adds Kai ai a8£X({>ai

' <rov, which may have fallen out by similar ending in
t^BCLA (W.H. margin).

'^
Kai awoKpLOtis a. Xeyei in ^BCLA (Tisch., W.H.).
2 Kai in ^BCLA. * BD omit this |iov.
* Tovs irepi a. kvkXm in ^BCLA. • yap omitted in B.
' Ta 6cXT)|i,aTa in B (W.H. margin). * \u>v omitted in ÂBDLA.
to ver. 21. The evangelist resumes the didactic ministry. He gives, however,
story about Christ's friends, interrupted fewer samples of that type than the first
by the encounter with the scribes (so evangelist. Two out of the seven in
Grotius, Bengel, Meyer, Weiss, Holtz. ; Mt., with one peculiar to himself, three in
Schanz and Keil dissent). (rriiKovTes, — all in this respect probably truer to the
;
from wTi^Ku, a late form used in present actual history of the particular day.
only, from ecrrnKa, perfect of to-TTipi. Teaching in parables did not make an
Ver. 32. The crowd gathered around absolutely new beginning on the day on
Jesus report the presence of His rela- which the Parable of the Sower was
tives. According to a reading in several spoken. Jesus doubtless used similitudes
M SS. these included sisters among those
, in all His synagogue discourses, ot
present. They might do so under a which a few samples may have been
mistake, even though the sisters were preserved in the Mustard Seed, the
not there. If the friends came to with- Treasure, and the Pearl.
draw Jesus from public life, the sisters Vv. 1-9. The Sower (Mt. xiii i-g,
were not likely to accompany the party, Lk. viii. 4-8). Ver. i. —
irdXiv r^pâro.
though there would be no impropriety in After spending some time in teaching
their going along with their mother. disciples, Jesus resumes His wider
They are not mentioned in ver. 31. On ministry among the people in the open
the other hand, a8eX<j)T) comes in appro- air at various points along the shore ot
:
priately in ver. 35 in recognition of the sea (irapd t. 6.). Speaking to larger

female disciples, which may have crowds than ever (oxXos irXciaros),
suggested its introduction here. —Ver. which could be effectively addressed
33. t(s €<mv, etc., who is my mother, only by the Speaker getting into a boat
and (who) my brothers ? an apparently (irXotov, rh irXoiov would point to the
harsh question, but He knew what they boat which Jesus had asked the disciples
—
had come for. Ver. 34. irepipXexj/aiJicvos, to have in readiness, iii. 9), and sailing
as in ver. 5, there in anger, here with a out a little distance from the shore, the
benign smile. KVKXcp —
His eye swept people standing on the land as close to
—
:
the whole circle of His audience a good ; the sea as possible (irpbs t. 6.). Ver. 2.
—
Greek expression. Ver. 35. 09 av, etc. iroXXd: a vague expression, but imply-
whosoever shall do the will of God (" of ing that the staple of that day's teaching
my Father in heaven," Mt.), definition consisted of parables, probably all more
—
of true discipleship. a8£X<|>ds, d8£X<|)Ti, or less of the same drift as the parable of
p,i^TT]p without the article, because the
: the Sower, indicating that in spite of the
nouns are used figuratively (Fritzsche). ever-growing crowds Jesus was dissatis-
This saying and the mood it expressed fied with the results of His popular
would confirm the friends in the belief ministry in street and synagogue = much
that Jesus was in a morbid state of mind. seed-sowing, little fruit. The tormation
Chapter IV. Parabolic Teaching. of the disciple-circle had revealed that
In common with Mt., Mk. recognises dissatisfaction in another way. Pro-
that teaching in parables became at a bably some of the parables spoken in the
given date a special feature of Christ's boat have not been preserved, the Sower
— : — '
3^4 KATA MAPKON

IV. I. KAI TTciXif 7]pâTo SiSdaKci)' irapa t^v QiXaaarav •
itaJ
au>'i])(6»] ' irpos aoTOJ' o^Xos iroXus,^ <3<tt€ auTot- ^fx^dfra els to
irXoioc ^ Ka0f)CT0ai iy ttj OaXdaat) •
Kal iras o oj^Xos irpos TTjf
0dXa(7(Taf em ttjs yf^s r]y*. 2. Kal ^8i8aaK€v' aurous ^f irapaôXais

TToXXci, Kal ekeyev aurols iv ttj 8i8a)(^ aoroO, 3. " 'Akouctc. I800,
e^TJXOec 6 crTr€ip<i)y ToG ^ o-Treipai •

4. Kal eycccTO iv rS> <nreip€t»', o
fiif eireffc irapa ttji' 6%6v, Kal ^X06 ra TrcTcica too oupa>'ou ^ Kal
KaT^(|>aYCi' auT<5. 5- c^XXo 8€ ^ eirccref eirl to -rreTpwScs, oiroo ook
tl\€ yi\y TToXXi^K • Kal cufle'ws eâv^TeiXe, 8ta to p.Tj t^êiy ^(£609
yi]? 6. i^Xiou 8£ dcaTciXat'TOS * eKoofiaTiffflt),^'* Kal Sid rh /it) eêiv
'
OMvaytrai in i«^BCI.A (modern editors).
^ irXeitrros in Js^BCLA (Tisch., VV.H., al.).
' eis trXoiov tjipavTa in ^BCL. DA have same order with to before irXoiov.
''
7i<rav in ^BCLA 33. i\v is a gram, cor,
"^B omit Tov, found in CLA.
8 Omit TOV ovpavov ÂBCLAZ.
' Kai aXXo (aXXa D 33) in ^BCLA.
* PaGos 7T)s in ^ AC LAI, but B has ti]s 7., and perhaps this is the true read
ing, though recent editors adopt the otlier.
* Kai 0T€ av€T6i\ev o tjXios in ^BCLA. T.R. conforms to Mt.

*" BD have tKavfuiTio-Oiô-av (W.H. margin).
serving as a sample. iv r^ SiSaxxi a. third sprouted and grew up but yielded

In the teaching of that day He said no (ripej fruit, choked by thorns (Grotius).
inter alia what follows. Ver. 3. aKcv€T€ — — £(|>epcv introduces a statement as
Kttl
bear Ilisten a summons to attention
• to the quantity of fruit, the degrees
natural for one addressing a great crowd being arranged in a climax, 30, 60, 100,
from a boat, quite compatible with l8ov, instead of in an anti-climax, as in Mt.,
which introduces the parable (against 100, 60, 30. —
Ver. 9. Kal £XeY€v this ;
Weiss in Meyer). The parable is given phrase is wanting in Mt., and the
here essentially as in Mt., with only summons to reflection is more pithily
slight variations : <nrcipai (ver. 3) for expressed there = who hath ears let him
crireipeiv ; o fj,€V (ver. 4) for a ftev, aXXo hear. The summons implies that under-
(vv. 5, 7) for aXXa. To the statement standing is possible even for those with-
that the thorns choked the grain {(rvvi- out.
irvt|av avT6), Mk. adds (ver. 7) koI Vv. 10-12. Disciples ask an explana-
Kapirov ovK eSukcv, an addition not tion of the parable (Mt. xiii. 10-17, Lk.
superfluous in this case, as it would have viii. 9-10). Ver. 10. KaTo. p,dvas (oSotis
been in the two previous, because the or x(^p<^s understood), alone ol irepl —
grain in this case reaches the green ear. avTov, those about Him, not = ol irop'
To be noted further is the expansion in avTov (iii. 21), nor = the Twelve, who
ver. 8, in reference to the seed sown on are separately mentioned (o-vv t. SojS.) ;
good soil. Mt. says it yielded fruit an outer circle of disciples from which the
(cSiSov Kapirov), Mk. adds avaâ^vovTa Twelve were chosen. Tas irapaPoXdg,—
Kul a-ulavojjLcva, Kal e4>epev, all three the parables, spoken that day. They
phrases referring to oXXa at the be- asked Him about them, as to their mean-
ginning of the verse. The participles ing. The plural, well attested, implies
taken along with ISiSov Kapirov dis- that the parables of the day had a common
tinguish the result in the fourth case drift. To explain one was to explain
from those in the three preceding. The all. They were a complaint of the com-
first did not spring up, being picked up parative fruitlessness of past efTorts.
by the birds, the second sprang up but Ver. II. vfilv, to you has been given, so
did not giow, withered by the heat, the as to be a permanent possession, the
—
t. IS. EYArrEAION 365

piâc i^r\pdvQr\. 7. koI aWo eireo-ei' els rots dK(£k'9as •
Kai iyi^r](Tav
ai aKafdai, Kal auf^Tri'iâi' auTO, itai KapTroc ouk HuiKc. 8. Kai
aX\o' eiT€(7€>' els TT)V yfjc TT]i/ Ka\i]i' • koI eSiSou Kapirov avaâiyoyra
Kal au^drorro, ^ Kal l(f)epc»' li* ^ xpiciKovTO, ical ei/ ^ elTJKOkTa, Kal
tv * cKaTOf." 9. Kal eXeyec auroi?, * " 'O e\<av ^ (Sra aKoueif
aKou^TO*. 10. 'Ore 8c* ey^fcro " Karap.oi'a?, ripcjTrjo-ai' ^ auTê 01 a here and
TTcpi auTOi' (Tuc Tots owocKa TT)v TrapapoATjf. 1 1. Kai eAeyei' aurois, 18.
" 'Yfitf SeSorai yvlavai to fAuonqpiof ® tt)s PacriXeias tou 0eou •
eKciiôis 8e Tois €^w, ck irapaPoXais rot irdvTa yik'erai •

1 2. tea jSXeiroi'-
T£s ^Xe-iTCiKTi, Kal fJiT) iSucTi ' Kal dKouorres aKouucri, Kal fif) aufiuai
jAi^TTOTe €iri(TTp^(j/<n, Kal d4>eO'^ auxois to, d(iapTi]fiaTa." ^**
13. Kal
Xc'yei auTOis, "Ouk oiSare rr]v TrapaPoXt)!' rauTK]!'; Kal irws Trdaas
rds irapa(3oXds yfojoreCTOc ; 14, 6 onreipuc toi' Xoyoi* o-TTcipei.
15. ouToi 8^ eiaiK ol irapd r^v 68(5v, ottoo o-ircipETai 6 Xoyos, Kal
^ aXXa in ^BCL. aXXo conforms to that in ver. 7.

' avâvojievov in ACDLA (Tisch.). avfavo|x(va in ^B (W.H.) agreeing with
aXAa.
* Most uncials have ev thrice (= kv). fc^CA have cis thrice (Tisch., Trg.). BL
have €is ev «v (W.H. text), out of which the other readings probably grew.
* Most uncials and many verss. omit avrois.
" J^BCDA have os cx"-' ^ ^X**** '^ ^^"^ parall. ' Kai ore in t^BCDLA.
' TlpwTuv ABLA 33 (-0W ^C, Tisch.). ' ras irapaPoXas in ^BCLA.
' TO p.v(rTT)piov SiSorai (without yvwvai) in t^BL (Tisch., W.H.).
" t^BCL omit Ta a|iapTT)|xaTa, which is an explanatory gloss.
mystery of the Kingdom of God. They by a gentle reproach that explanation

have been initiated into the secret, so should be needed. Ver. 13. oiik oiSutc —
that for them it is a secret no longer, . . yvuo-cade
. not one question = :
not by explanation of the parable know ye not this parable, and how ye
(Weiss), but independently. This true shall know all, etc. (so Meyer and
of them so far as disciples disciple- ; Weiss), but two = know ye not this
ship means initiation into the mystery, parable ? and how shall ye, etc. (so most),
In reality, it was only partially, and by the meaning being, not if ye know not :
comparison with the people, true of the the simpler how shall ye know the more
disciples.
—
—
yviuvai in T. R. is superfluous,
Tois «|<>) refers to the common crowd,
difficult ? but rather implying that to
understand the Sower was to understand
— €v irapaôXais ail things take place as
: all the parables spoken that day (irdo-as
set forth in parables. This implies that tois irap.). They had all really one
the use of parables had been a standing burden the disappointing result of
:
feature of Christ's popular kerygma, in Christ's past ministry. Ver. 14, in —

synagogue and street. Ver. 12 seems — effect, states that the seed is the word.
to state the aim of the parabolic method Ver. 15. ol irapa ttjv 6Z6v elliptical :
of teaching as being to keep the people for, those in whose case the seed falls
in the dark, and prevent them from being along the way = the " wayside " men,
converted and forgiven. This cannot and so in the other cases. oirow for els —
really have been the aim of Jesus. Vide ovs, Euthy. Zig. —
Ver. 16. ofjioius would
notes on the parable of the Sower in stand more naturally before ovxot = on
Mt., where the statement is softened the same method of interpretation.
somewhat. aireipop.evoi this class are identified
:
Vv. 13-20. Explanation of the Sower with the seed rather than with the soil.
^Mt. xiii. 18-23, Lk. viii. 11-15), prefaced but the sense, though crudely expressed
—
366 KATA MAPKON IV
OTav d-KouadXTiv, cuO^cos ep)(£Tat 6 Zaracds Kal aipei xok' Xoyot" rot-
i(nrap\i.ivov iv TaTs KapSiais auTWK.^ 1 6. Kal oCxoi' £iai>' ojAOtws
ol €Tri Tcl TT€Tpw8T) oTTeipop.tt'oi, 01, oTa*' dKouauai Toc Xoyoi', euOe'ojs
fACTci xîp^S Xap.pdt'ooo'ii' auTOi', 17. Kat ouk e)(OUCTi pilâc ev âuToIs,
dXXd TrpocTKaipoi ciaric *
tXra YCÔ)xekT]s 6Xii|/ca>s ?] SiuyP'Ou Sid rof
Xoyo*', cuOe'ws (TKavSaXtôrrai. 18. Kal ouroi ^ claiw 01 cis rds
dKOk'Oas (nreipofiev'ot, ouTot eiCTik 01 Tc>i' Xoyok dKouoi'Tes,^ 19. Kal

at \i4pnivai tou aiwfos tootou,* Kal r^ dirdTH] toG ttXoijtou, Kal ai
irepl rd Xoiird eiriOuixiai 6icnrop6u6(j.ei'ai o-ufXTri/iyouai tqv \6yov, Kal
aKap-iTOS yi^'^âi. 20. Kal outoi * ilviv ol cwi ttjc yi]*' tt)!/ KaXTjc
OTTapei'Tes, oitii/cs dKOuouai t6»' Xoyoj* Kal TTapaSe)(oi'Tai, Kal Kap-
Troc})opou<ni', ef xpiaKon-a, Kal ty eî^KOfxa, Kal tv eKaTOk."

2 1 . Kal eXeyej' aoTois, " Mi^Ti * 6 Xu)(>'0S ^PX^^'*''*^ ^^^ "ô toi*
'
For €V T. K. a. (T.R.) B has «s auxovs (Trg., W.H.), fc^CLA jv avrois (Tisch.).
"-
aXXoi in ^^ BCD LA.
3 aKouo-avTcs in J^^BCDLA (Tisch., W.H.).
* TOVTOv is an explanatory gloss not found in the best MSS.
* «K«ivoi in ^BCLA.
8 OTi before (jl^ti in BL (Tisch., W.H.).
' epxcxai before o \v\vos in ^BCDLA 33.
"
is plain. are the " rocky ground
They degree is deemed satisfactory. On the
men. —Ver. aXXoi €iaiv, there are
18. originality of the interpretation and on
others; aXXoi, well attested (ovto£ in the whole parable vide in Mt.
T. R.), is significant. It fixes attention Vv. 21-25.
Responsibilities of disciples
on the third type of hearers as calling (Mt. 2; Lk. viii. 16-18),
V. 15, X. 26, vii.
for special notice. They are such as, True to His uniform teaching that privi-
lacking the thoughtlessness of the first leges are to be used for the benefit of
and shallowness of the second class, and others, Jesus tells His disciples that if
having some depth and earnestness, they have more insight than the multi-
might be expected to be fruitful a less ; tude they must employ it for the common
common type and much more interesting. benefit. These sentences in Mk. re-
— Ver. 19 specifies the hindrances, the present the first special instruction of the
choking thorns —
jiepifAvai t. a., cares of
life, in the case of thoughtful devout
disciples. Two of them, w. ?.i, 24, are
found in the Sermon on the Mount (Mt.
poor (Mt. vi, 25 f.). —
dwaTT) t. irX., the v. 15, vii. 2). The whole of them come
deceitfulness of wealth in the case of the in appositely here, and were probably
commercial class (Chorazin, Bethsaida, spoken at this time. (C/. Lk. viii. 16-18,
Capernaum: Mt. xi. 21-23. Vide notes where they are partially given in the
there). —
at ir. t. X. iiriBvp.lai, the lusts same connection.) In any case, their
for other things —
sensual vices in the introduction in connection with the
case of publicans and sinners (chap. ii. parables is important as showing that Mk.
^3"^7)- Jesus had met with such cases can hardly have seriously believed, what
in His past ministry. —
Ver. 20. irapa- hecertainly seems to say, that Jesus spoke
Se'xovTQi, receive, answering to trwitis parables to blind the people. Ver. 21. —
in Mt. This adequately
does not fiTJTi epxexai, does the light come, for is
differentiate the fourth class from the it brought, in accordance with classic
third, who also take in the word, but not usage in reference to things without life ;
it alone. Lk. has supplied the defect. examples in Kypkc. ('.i,'^.,oxiK epeiv' cXOcic
€v might be either ev — this one 30, that Tpaireâv wyLîav. Pindar, Pyth., iii.,
one 60, etc., or €v = in 30, and in 60, and 28 = " non exspectavit donee adferretur
in 100 =
good, better, best, not inferior, mensa sponsalis ". v. t. kXivtjv not — :
respectable, admirable. The lowest necessarily a table-couch (Meyer), might

— ;
i6 — 26. EYArrEAION 167
|jk65ioK TcOfj r\ vvh tt|I' kKIvi]v ; oux ^va itrl i^v \v)iylav îrtTeOfj ^;
22. OU Y'ip eOTl Tl KpOTTTOf, O €0.1' |iT| ^ <})a»'€pW0tj * OuSc ^YcVcTO
iTr6Kpu4>oi', d\X* im els «t>ai'ep6»' eXOrj ^ •

23. ei tis lx€t Sra dKOu'eiK,
aKouexu." 24. Kal IXeycK aoTois, " BX^Trere ti dKodcTC. ^f w

ucrpo) iieTpeiTC, |i€Tpi]6ii<TeTai upiit', Kal TrpooTeO'rJCTeTai ufiif Tois
dKOuouo-iv.* 25. OS ^''

^XH'^ SoOVio-eTai auTu
• Kol 05 ouk cxî,
Y^P
Kal o eysi dpOVjcrcTai dir' auroO.
26. Kal IXeyei', " Outus itrrlv v\ ôaiXeia toG ecou, us ^dv*
1 TtOtj in ^BCDLA al.

* Instead of o eav |xti fc-^BA have eav \i.i\ iva (Tisch., W.H.).
'
tMy] €is 4)av. in ^CDLA. * tols aKovovcriv is a gloss, omitted in ^BCDLA,
» For ov cxT] t-^BCLA have ex*"-- " ^^ÊDLA 33 al. omit eav.
be a bed, high enough to be in no danger (J p.eTpb>, etc. = careful hearing pays, the
of being set on fire. Vide on Mt. v. 15. reward of attention is knowledge {Iv <a
The moral: let your light shine that jX^Tpu p«Tp€lT€ TtJV •irpO<rOX''lV kv TW OVT^
others may know what ye know. Ver. — (AeTpTj8i]<reToi {iiiiv iq yvuxri^, Euthy,
22. Double statement of the law that Zig.). In Mt. vii. 2 the apothegm is
the hidden is to be revealed ; ist, pre- applied to judging. Such moral maxims
dictively there is nothing hidden which
: admit of many applications. The idea
shall not be revealed ; 2nd, interpreta- of measuring does not seem very ap-
tively, with reference to the purpose of propriate here. Holtz. (H. C.) thinks
the hider nor did anything become con-
: ver. 24 interrupts the connection.
cealed with any other view than that it irpo(rT«0TJ<reTai implies that the reward
should eventually come to manifestation. will be out of proportion to the virtue
— onroKpv<}>ov (dirotcpviTTw), here and in the knowledge acquired to the study
Lk. viii. 17, Col. ii. 3. —dXX*: ineffect = ei devoted to the subject. There shall be
fjiT) but strictly iyivero a.tr6Kpvôv is
nisi, given over and above, not to those who
understood to be repeated after it = hear (T. R. ,ToisaKovov<riv), but to those
nothing becomes concealed absolutely, who think on what they hear. This
but it is concealed in order that, etc. thought introduces ver. 25, which, in
This is universally true. Things are hid this connection, means: the more a man
because they are precious, but precious thinks the more he will understand, and
things are meant to be used at some the less a man thinks the less his power
time and in some way. All depends on of understanding will become. " Whoso
the time and the way, and it is there hath attention, knowledge will be given
that diversity of action comes in. to him, and from him who hath not, the
Christ's rule for that was show your : seed of knowledge will be taken. For
light it will glorify God and benefit
when as diligence causes that seed to grow,
men ; the world's rule is: when safe and negligence destroys it," Euthy.
beneficial to self. —
Ver. 23. In ver. g a Vv. 26-29. Parable of the Blade, the
summons to understand the
to try Ear, and the Full Corn. Peculiar to Mark —
parable here a summons to those who
;
and beyond doubt a genuine utterance of
have understood, or shall understand, Jesus, the doctrine taught being over the
the parable, or the great theme of all the head of the reporter and the Apostolic
parables, to communicate their know- —
Church generally. Ver. 26. Kal tXeyev,
ledge. Fritzsche, after Theophy. and and He said, to whom ? The disciples
Grot., thinks that in w. 21, 22, Jesus in private, or the crowd from the boat ?
exhorts His disciples to the culture of The absence of avPTois after iKeytv (cf.
piety or virtue, not to the diffusion of vv. 21, 24) is not conclusive against the
their light, giving, as a reason, that the former, as Weiss and Meyer tlaink. On
latter would be inconsistent with the the latter view vv. 21-25 ^""s '' parenthesis.
professed aim of the parables to prevent In any case this new parable refers to the
enlightenment !— Ver. 24. pXe'irere, etc., disciples as representing the fertile soil,
take heed what you hear or how (irois, and is a pendant to the parable of the
Lk.), see that ye hear to purpose.— €v Sower, teaching that even in the case of
—
368 FCATA MAPKON IV.
ayQpuTzos P<4Xt] rhv (nT6poy IttX ttjs yr\%, 27. Kai KadcuSi) koi ^YCtpriTai
cuKTa KOI r][iipay, Kal 6 oTTOpos p\a(rT<£rT] ^ Kal \i.r\Kvvr]rai^ 0*9 oJk
auTOfidn] Y^P ^
bhereandin oIScK aiTcS?.
*"
28. ^ YT KapiTo<|>opet, irpwToi' xopTo*',
,0. €iTa * crTdj(oi', clxa * irXripT] (tItov^ iy tw ardxî. 29. OTOk ?)e
c here only TrapaSu * 6 KapiT^s, €uQi(i)s dirooTcXXei t6 Sp^Trak'Of, on * uap^-

in the < n > »
sense of <rn)K€v o ecpiafAos.
seiuf"*^ 30. Kal eXcYC, " Tii'i ^ dfioicoarufjicf ttjv PaaiXeiaf tou ©cou ,
<) ^K iroia irapaPoXfj iTapap(iXw|X£i' auTiic^; 31. ws kokkw o-icd-
TTCws, OS, oraf o-Trapfj iirX Tfjs YT?' fAiKporepos ' irdyTUV tSiv oTrepfjid-
J
pXao-ra in BCDLA (Tisch., W.H.).
' |iT)KWCTai in BD, implying that pXacrra is also indicative.
»
Yap omit JÂBCL. * tirtv in ^BLA.
' irXripT]s o-iTOs in BD CZ have irXT]pr]s o-itov,
(Alford, Tisch., Trg., W.H.).
which \V.H. (appendix) regard as probably the true reading, TrXTipTjs being an iii-
decUnable adjective as in Acts vi. 5. Weiss, on the other hand, regards this read-
ing of CI as a half correction.
* irapaSoi in ^BDA. CL have iropa8».
' ir«s in is^BCLA (Tisch., W.H. al.).
' €v Tivi avn]v irapapoXi] 0w|i£v in ^BCLA (Tisch., W.H.),

p.iKpoTcpov ov in i^BL(wv)A 33,
' nm (in T. R. supplying the place of ov) being
omitted (Tisch., W.H.).
the fourth type of hearers the production eagerly), self-moved, spontaneously,

of fruit is a gradual process demanding without external and also beyond aid,
time. Put negatively it amounts to say- external control with a way and will,
;
ing that Christ's ministry has as yet so to speak, of its own that must be
produced no fruit properly speaking at respected and waited for. Classical
all, but only in some cases met with a examples in Wetstein, Kypke, Raphel,
soil that gives promise of fruit (the etc. — beareth fruit, intran-
Kap-;ro<f>opci,
disciples). The parable reveals at once sitive. The
following nouns, yopTov,
the discrimination and the patience of frrokxw, are not the object of the verb,
Jesus. He knew the difference between but in apposition with Kapirov (Kapirbv
the blade that would wither and that <j)^pei) governed by 4>Epci, understood
or
which would issue in ripe grain, and He quod ex Kap-n-o<j>opcI petetidum,
(<j>Ep£i,
did not expect this result in any case Fritzsche). —

irXi^pTjs o-Itos, this change
per saltum. A parable teaching this to the nominative (the reading of BD)
lesson was very seasonable after that is a tribute to the importance of the
of the Sower. Ver. 27. — KaOevS^] . . . final stage towards which the stages of
^fj,€pav, sleep and rise night and day, blade and ear are but preparatory steps
suggestive of the monotonous life of a = then is the full ear. Full = ripe,
man who has nothing particular to do perfect, hence the combination of the
beyond waiting patiently for the result two words in such phrases as irXiipT] koX
of what he has already done (seed sown). Tc'Xcia raYada quoted by Kypke from
The presents express a habit, while PaX^j, Philo. The specification of the three
ver. 26, expresses an act, done once for stages shows that gradual growth is the
all.
— pXao-ra (the reading in BDL, etc., point of the parable (Schanz). Ver. 29. —
as if from pXaoraw) may be either in- irapaSoi (irapuSoco), when the h\nt yields
dicative or subjunctive, the former if we itself, or permits (by being ripe). The
adopt the reading p.TjKvv€Tai (BD., etc.) latter sense (for which classical usage
= and the seed sprouts and lengthens. can be cited) is preferred by most recent
uis ovK oi8«v airds, how knoweth not commentators.
(nor careth) he, perfectly indifferent to Vv. 30-32. The Mustard Seed (Mt.
the rationale of growth the fact enougii;
xiii. 31-32, Lk. xiii. 18, ig). Ver. 30. -ttws —
for him.— Ver. 28. avTojiaTTj (a-uT6s and . fiwfiev
. . {vide above). This introductory
ficfxaa from absolute (idw, to desire question, especially as given in, the t6Kt
; —
ruy iarX Twf irrX Tf|s y^]S ' 32. Kal oTa*' ffTraprj, di'apaifet, Kai
yiVerai iravTuy twc Xa)(dvcji' jAei^wc,^ Kal Troiei kX(£oou5 ixeydiXous,

wore Suk'acrdai utto tt)>' aKid>' auTOu to, irereiva. toG oupat'ou Karao--
KTji'oui'." 33. Kal Toiau'xais irapaPoXais iroXXais eXdXei aurols

Toy Xoyof, Ka6ws TjSoi'akTO ciKOuetk' 34. X'^P^^ ^^ TrapaôXtis ouk •
eXdXei auTois
35. KAI
.
Xeyei aurots «'
•
eKcirj) tj]
.,
kit' iSiai' Se tois fiaflTjTais aurou
r|fA€pa
,,,
o\|/ias
erreXue irdrra. d
,
Ye>'Ofi€fT|s,
<j.
Ai-
5,
cf. Acts
xix 39.
^ (lEiôv iravTcov twv Xax- in ^BCL 33. D has the same order with jiei^wv.
'^
Tois 18101s \i.aQ. in ^BCLA.
of W.H., very graphic = how shall we

is ftrydXovs), great relatively to its kind,
liken the Kingdom
of God, or in (under) not to forest trees. Mark's version here
what parable shall we place it ? The is evidently the more original.
form of expression implies that some- Vv. 33, 34. Conclusion 0/ the parable
thing has been said before creating a collection (Mt. xiii. 34, 35). —
Ver. 33.
need figurative embodiment, some-
for ToiaiJTais IT. v., with such parables,
thing pointing to the insignificance of many of them, He was speaking to
the beginnings of the Kingdom. The them the word, implying that the three
two previous parables satisfy this re- sower ; blade, ear and full corn ; mustard
quirement = the word fruitful only in a seed —
are given as samples of the utter-
few, and even in them only after a time. ances firom the boat, all of one type,
What is the best emblem of this state about seed representing the word, and
of things? Ver. 31. — <L; k6kk(|> is : expressing Christ's feelings of disappoint-
stands for ofioiuawjiev = let us liken it ment yet of hope regarding His ministry.
to a grain, etc. kokkov would depend
;
Many is to be taken cum grano. KaOis —
—
on 0(i|j.€v. 6s Srav airap'j . . . Kai orav TjSiJvavTo flLKoveiy = as they were able to
o-irapvj the construction of this passage
:
understand, as in i Cor. xiv. 2, implying
as given in critical texts is very halting, that parables were employed to make
offering a very tempting opportunity for Xsulh plain (De Wette). —
Ver. 34. x<^P^^^
emendation to the scribes who in the irapaPoXrjs, etc., without a parable He
T. R. have given us a very smooth read- was not wont to speak to the people,
able text (vide A. V.). Literally it runs not merely that day, but at any time.
thus " which when it is sown upon the
: liri\vt, etc.. He was in the habit of
earth, being the least of all the seeds interpreting all things {viz., the parables in
upon the earth — and when it is sown," private to His own disciples, the Twelve,
etc. The R. V. improves this rugged cf. €iriXv<r«us, 2 Peter i, 20). This does
sentence somewhat by substituting not necessarily imply that the multitude
" yet " for " and " in last clause. It is understood nothing, but only that Jesus,
hardly worth while attempting to con- by further talk, made the disciples under-
strue the passage. Enough that we see stand better. Yet on the whole it must
what is meant. In the twice used orav be admitted that in his account of
Tiroo-Q, the emphasis in the first instance Christ's parabolic teaching Mark seems
lies on orav, in the second on (rirap:g to vacillate between two opposite views
(Bengel, Meyer). By attending to this of the function of parables, one that
we get the sense which being the least : they were used to make spiritual truths
of all seeds when it is sown or at the plain to popular intelligence, the other
time of sowing, yet when it is sown, that they were riddles, themselves very
after sowing, springs up,etc.— (iiKpoxtpov much needing explanation, and fitted, even
5v is neuter by attraction of o-irepfiaTuv, intended, to hide truth. This second
though KOKKu going before is masculine. view might be suggested and fostered
— Ver. 32. p.£iEov ir. t. Xaxavojv, the by the fact that some of the parables
greatest of all the herbs, still only an herb express recondite spiritual truths.
no word of a tree here as in Matthew and Vv. 35-41. Crossing the lake (Mt.
Luke, though comparatively tree-like in viii. 18, 23-27, Lk. viii. 22-25). —
Iv ^kcivj)
size, making great boughs (icXdSovs T. iq., on that day, the day of the parable
24
; —; " ::
370 RATA MAPKON IV. 36-41.
iKO^l}^lty eis to iripav." 36. Kai dtfieVTes to*' oj^Xo*-, TrapaXaii-

e <ciii a in |3dfouaiv auT^K (is f^v iv rui TrXoiw • * Kal aXXa *%k^ irXotdpia ' r\v
Mt. X. 18.
John vi. fier' auTou. 37. ical yiVerai XaiXav|» di'/pou peydXr)*- xd Sc"* Kufxara
ji. I John
eTre'PaXXt*' ci? to ttXoioi', wore auro rj8t) ycfAiêaOai.* 38. koi x\v
f here only
in same ooTos * itii^ T^ Trpufitq] ciri ri 'irpoCTK£4)ciXaio»' KaOcu'Suc -
Kai
sense.
g here only. 8t€Y€tpoo(TH'' auTOC, Kal Xeyouaic auTw, " AiSdaKaXe, 00 ' ueXei
b Lie. X. 40
(with ort). <TOi oTi diroXXuiJieOa 39. Kal 8t«y€p6els eiT-£Tifjir](Te tw di'îxu,
Kai cnre ttj flaXdcrcrj), " Xcwira, 7re(})Lp.(iJcro.

'
Kal tKoTraaei' 6 afcuos,
i here. Mt. Kal cy^ccTO yaXT^rrj p-cydXi]. 40. Kal etircv' auTois, " Ti SeiXoi '
viii. a6.
;
Rev. xxi. eare outw ; irw? ook* tX^"*"' irioTH' " 41. Kal iô^-(]Q-(\aav
8.
<^6Poi' fxcyaf, Kal eXcyoc irpos dXXi^Xoos, " Tis apa outos icrrw, on
;
Kal 6 dvffxo; Kal 1^ OdXacraa uiraKOuouaif ^^ auTw
' ^BCLA omit S«, found in D ; no other instance of Kai . . . 8« in Mk
^ irXoia in ^ ABC DAI. ' |icYaXt] av£|JLov in BDLA.
« Kai ra for ra 8€ in ^BCDLA.
* woTc T)8r] ytjii.5*"''^'"' TO irXoiov in ^«BCDLA : rugged style, but none the less
likely to be true.
•avrosTjvin t^BCLA. » «v in iÂBCDLA.

» eytipowiv in J^BCA. • ovn-a in i^BDLA (VV.H.).
'" viraKovfi in BL (W.H.). So t^CA, but with ovro> before verb. Vide below.
discourse, the more to be noted that the low bench at the stern on which the
Mark does not usually trouble himself steersman sometimes sits, and the captain
about temporal connection. SiAOwfjicv, — sometimes rests his head to sleep (Van
let us cross over, spoken to the Twelve, Lennep, Bible Lands, p. 62). Ver. 39. —
who are in the boat with Jesus. Ver. — Observe the poetic parallelism in this
36. This verse describes the manner in verse: wind and sea separately addressed,
which Christ's wish was carried out— it and the corresponding effects separately
was in effect a flight along the only line specified : lulled wind, calmed sea. The
of retreat, the shore being besieged by evangelist realises the dramatic character
the crowd = leaving (a<|>^vT€S, not dis- of the situation. o-iuTra. —
irc(t>ip,(i>o-o,
missing) the crowd they carry Him off silence hush

I laconic, majestic, pro-
I
{avehunt, Grotius) as He was in the bably the very words. tKoirao-ev, ceased, —
ship (is TJv = W5 tix**') ^"•* apparatu as if tired blowing, from K<iiros (vide at
(Bengel) and sine mord ; but there were —
Mt. xiv. 32). Ver. 40. t( SciXoi, etc.,
also other boats with Him, i.e., with His duality of expression again. Matthew
boat. This last fact, peculiar to Mark, gives the second phrase, Luke the gist
is added to show that even seawards —
of both. Ver. 41. iô^r]dr]<rav ^. p..
escape was difficult. Some of the people nearly the same phrase as in Jonah i.
had got into boats to be nearer the 16. — Tis dpa oiiTds, who then is this ?
Speaker. The SJ after aXXa, though One would have thought the disciples
doubtful, helps to bring out the sense. had been prepared by this time for any-
This is another of Mark's realisms. thing. Matthew indeed has 01 avOpwiroi,
Ver. 37. yiverai XaiXatj; cf. Jonah i. : suggestive of other than disciples, as if
4, eyevero kXvSuv (icyas. CTTEâXXcv, — such surprise in them were incongruous.
were dashing (intransitive) against and But their emotional condition, arising
into (eU) the ship.
already (ijSij) the ship was getting full.
—
yc|ii^€O-0ai, so that out of the dangerous situation, must be
taken into account. For the rest Jesus
— Ver. 38. TO vpoaKC(^dXaiov, the was always giving them surprises His ;
pillow, a part of the ship, as indicated mind and character had so many sides.
by the article (Bengel) no soft luxurious ; — viraKovci, singular, the wind and the
pillow, probably of wood (Theophy., sea thought of separately, each a wild
Euthy.) " the leathern cushion of the
; lawless element, not given to obeying
steersman " (Maclear, Camb. N. T.) even the wind, even the sea, obeys Him 1
— ; —;
V. 1—6. EYArrEAION 371
V. I. KAI TJXOoi' els rh iripav -njs OaXdo-CT]?, els tt)»' xwpai' Twr
raSapTjcuc.^ 2. Kal eêXOorTi auTw ^ Ik too ttXoiou, euOews diriQV-
TT)(T6i'^ auTu €K Toii' fAKTjfietui' aKOputvos I** Trfeup.aTi dKaOdipTO), 3. OS
TT)>' ' KaToiKTiaii' el)(e»' ck toIs |ifT)|i.eiois * * koL oot6 aXoaeaiK ouSels ''
a here only
TjOiivaro auTof orjorai, 4. bia to auTOf iroXAaKis irebais icai aXuaecri b here and
^.^
beoeffOai, Kai
..-
8ie<nTaa9ai
. €»>-.\«\»
auTOo Tas aXuo'eis,
uir icai
v»
Tas
^
irôas
in Acts
xxiii. 10.
».« \>c\ »\»
Kai ouSeis auToc loûe" "oafidaat- 5.
n mc: / - ^« »cjas. iji. 7,
o-ovTeTpi(})9ai,
voKTOS
. \.,
Ktti HfJiepas
,-M
ck tois opeori icai ef TOts
\>- r
livr]\j.a<Tiv
7»r\v
icoi oiairan-os
,vd heren.t.
Kpa^wt'
only
8.
jq
nal **
KaTaKOTTTUi' eauTOK XiOois. 6. 'iSwf Be ^ TOk 'iTjaoCc diro
1 repao-Tjvwv in ^BD j7. •yo'. (Tisch., W.H.).

2 e^cXOovTos avTov in ^BCLA (Tisch., W.H.),
^ -uiriivTTiaev in J«^BCDLA ; B omits €v6vS' * p.vt]p.aai in J<ÂBCLAJ.
* cvSc aXvcrci ovkcti ovScis in BCL; for ouSi and ovkcti ovScis the consensus is
greater ( + ^DA).
* io"x^*v avTov in many uncials.
''
cv Tois )ikv. Kai <v Tois op. in the best copies. * Kai iSwv in ^BCLA.
Chapter V. The Gerasene De- ovScls energetic accumulation of neg-

:
moniac. The Daughter of Jairus. atives, quite in the spirit of the Greek
The Woman with Issue. This an language. At this point the sentence
group of incidents given in the same
is breaks away from the relative construc-
order in all three synoptists, but in tion as if in sympathy with the untam-
Matthew not in immediate sequence. able wildness of the demoniac. Ver. 4 —
— Vv. 1-20. The Gerasene Demoniac tells how they had often tried to bind
(Mt. viii. 28-34, Lk. viii. 26-39). Ver. i. — the madman, feet (ire'Sats) and hands
€ls TT)v x'>>pa»' T. repacTTjvciJv on the pro- : (aXvo-eo-i,with chains, for the hands here,
per name to the place vide at the parallel in contrast to trcSai;, chains for the feet
place in Mt. —
Ver. 2. eJtX. avrov . . . usually it means chains in general).
vinivTT)o-tv aviT^t note the correction of
;
orvvrerpXÔai the use of a distinct verb
:
style in Luke. Mark's incorrectness is in reference to the fetters suggests that

to be preferred as emphasising the fact they were of different material, either
that the meeting with the demoniac cords (Meyer) or wooden (Schanz), and
took place immediately after leaving the that we should render «rvvT€T., not
boat. Just on that account the ev6vs "broken in pieces" (A.V.), but rubbed
before virr{VTr\a-(v (omitted in B) is un- through as if by incessant friction. Ver. —
necessary.— €K T. |«.VT|p,€i<tfv, from the 5. As the previous verse depicts the
tombs, as in Mt., Ik rtjs "iriXeojs in Lk. demoniac the utter
strength, so this
the former doubtless the fact. Luke's misery of the poor iravros sufferer. — 8i,a
phrase probably means that he belonged WK. K. y\îp.t incessantly night time and
to the city, not necessarily implying that day time, even during night when men
he came from it just then (vide Lk. gladly get under roof (Weiss, Mc-
viii. 27, last clause). —
Vv. 3-5 elaborately Evang.) and when sleep makes trouble
describe the man's condition, as if the cease for most no sleep for this wretch,
:
evangelist or rather his informant (Peter) or quiet resting-place.— €v r. ^vr\â.<Ti k.

were fascinated by the subject ; not a i. T. opcvi, in tombs or on mountains, in
case of idle word-painting, but of realistic cave or out in the open, there was but
description from vivid, almost morbid, one occupation for him not rest or :
recollection. Holtzmann (H. C.) refers to sleep, but ceaseless outcry and self-
Is. Ixv. 4, 5, as if to suggest that some laceration (Kpdûv, KaTaKo-irruv cavr.
elements of the picture dwelling in — XiGoLs).
tombs, eating swine's flesh were taken — Vv. 6-13. Meeting with Jesus. This
thence. ttjv Kar., the, i.e. his dwell- desperate case will test Christ's power to
ing, implying though not emphasising heal. Madness, as wild and untamable
constant habit (perpetuum, Fritzsche), as the wind or the sea. What is going
Lk., "for a long time ". ovSi, ovkcti. — to happen ? —
Ver. 6. kvh fiiaKpd0<y, from
—— ::
372 KATA MAPKON V.
fAa<po6eK, eSpofie Kai TrpoaeKUkTjacf aorw,^ 7. Kai xpciâs (}>wj^
fieydXy) tl-at,^ *'

Ti i\io\ koI aoi, 'iTjaoC, ui€ too e€Ou tou oiJ'iaTOu ;
c Acti x!x. opKi'l^w a« tok Qf.6v, [kr] )xe PaCTa»'iar]9." 8. eXeye y^^P awTw,
conit). "'EêXde, TO TT»'«u|ia to 6.K6.QapTOv €k tou dcOpwTrou." 9. Kai
tTrT)p(jjTa oot6»', " Tt aot ovop.a ' ;
'
Kai divtKpiQr), \tyuv, " Aeyewc^
ofop.(i fioi,' OTi TToWoi ia[xiv." 10. Kai irapcKciXci auTof iroXXd,
ifa fAT) auToOs drroaTeiXT] * £|u) Tf]s
X'^P'^S- U- TJk Be ckci Trpos Td
opTj ^ dy^T) )ôip(t)v ficydXt) ôaKop.cfY] • 12. Kai irapcKaXeaaK auTOK
irdkTes 01 Saifiok'es* X^yorrcs, " rieyvj/ok i]fjids els tous x^^po^S) i'''*
CIS auTous eiCTcXGwfiCK. 13. Kai cTrsTpeil/ei' auTois eu0£ws o 'irjaous-^

Kai ^5eX06>'Ta rd ir»'eupiaTa rd dxadapTa eiaT]X0of cis tous x°^'p°"5 '
Kai wpfiTjacv T^ dyA.T] KaTd too KptjiAKOo els t^** 0dXao-ao»' • âaK 8e ^"^
' avTov in ^BCI.A instead of the more usual avrw of T.R.

»Xcy€i in iÂBCLAZ.
' ovo|JLa o-Qi in most uncials. D has <roi ov. (so in Lk.).
* Kui Xryei avrw Aryicov in ^BCI.A (Tisch.,W.H.).

• BD add tcnv. ' avra airoc. in BCA. D has avrovs.
^ T» opci in all uncials. ' iravTts 01 Saijj» omit ^BCLA (Tisch., W.H.).
» i^BCLA omit wOcws o I. >« ^^^BCDLA omit Ti<r»v St.
afar, a relative expression, a favourite bring him into composure. —Aryiwv :
pleonasm in Mk.
xv. 40). (xiv. 54, from the Roman
legion not a rare sight
irpotreKvvTja-fv worshipful attitude, as
: in that region, emblem of irresistible
of one who feels already the charm or power and of a multitude organised into
spell of Him before whom he kneels; unity the name already naturalised into
;
already there is a presentiment and com- Greek and Aramaean. The use of it by
mencement of cure, though not yet wel- the demoniac, like the immediate recog-
—
come. Ver. 7. T. 6. Toi) ixj/io-Tov ; Mt. nition of Jesus as a. God-like person,
has Tov 0£ov only. Luke gives the full reveals a sensitive, fine -strung mind
expression = the Son of God Most High. wrecked by insanity.— Ver. 10. "rraptKcL-
Which is the original ? Weiss (Meyer) Xei: he. Legion, the name of the de- m
says Mt.'s, Mk. adding r. vi\|/. to prepare mons, beseeches earnestly (-n-oXXa) that
for the appeal to One higher even than He would not send thetn (avra) out of
Jesus, in opKiû following. But why the region (xwpas). Decapolis, beloved
should not the demoniac himself do that ? by demons, suggests Grotius, because
— opKC^w in classics to make swear, in
: full of Hellenising apostate Jews, teste
N. T. (here and in Actsxix. 13) to adjure Joseph. (A. J., xvii., 11). Ver. 11. Ik€i, —
with double accusative not good Greek ; there, near by. C/. Mt. viii. 30. irpog —
according to Phryn. opKdu the right ; T^ opfi ; on the mountain side. Ver. 12. —
word.
Kaipov
—
(11] Paaavicrjjs
pic
as in Mt., the reference ap-

: no irpb iriy-ôv send us into the swine ; no
:
chance of permission to enter into men ;

parently to the present torment of de- no expectation either of the ensuing
moniac or demon, or both either shrink- ; catastrophe. Ver. 13. —
Kai iTre'rpeij/ev
ing from cure felt to be impending. permission, not command, to enter in ;
Ver. 8. ?Xry€v yap, for He was about to Mt. not even that, simply a peremptory
say not yet said, but evident from
: Depart Vide notes there. clo-fjXeov
! — :
Christ's manner and look that it was on an inference from the sequel neither ;
His tongue ; the conative imperfect exit nor entrance could be seen. There
—
(Weiss). Ver. g. rl aroi ovopa instead ; was doubtless a coincidence between the
of saying at once what He had meant cure and the catastrophe. is StcrxiXioi —
to say, Jesus adopts a roundabout about 2000, an estimate of the herds
method of dealing with the case, and possibly exaggerated. — tTrvtyovro (irviyu,
asks the demoniac his name, as if to to choke), were drowned, used in this
— —

ws SiCTîXioi •
Kai îri'iYOin'o iv rfj flaXdacTT). 14. Ol 8c jSoaKorres
Tous )(oipous ^ e(j)UYO»', Kol di'i^YYeiXai' ' cis tt)»' tt^Xik Kai els tous
ttYpous. Kai el'fiXOo)' ^ iScik xt eori to ycyo>'<5s '

IS- Kai epxcvrai
iTpos Tov MT]o•ou^', Kai OecopoCai TOf Saijxoi'iôjjicwoi' Ka0r]fA€k'ov Kai'
lnaTi(Tft.ivov Kai aa)({>po>'oGcTa, toc ecrxTîiTa Tof XcYûfa •

koI 6<j>o-
^r]Qy]crav •
16. Kai 8iT]Yilcra»'T0 auTOis 01 18(5i'T€S, irws iyiv€TO Tti
Saijj.oi'iôfjieVw, Kai irepl Twi' )(oip'^*'' 17* '*"^'' np|ci>'TO irapaKaXeii'
auToi' d.TreXOeii' airb Twf opicoi' auTUC. 18. Kai ep.pdi'TOs * aurou els
TO TvXoLOK, irapeKtiXei auTOV 6 Saiôtîadcis, tea t* p,€T' auTou.'* 1 9. 4
Se 'Itjctous^ ouk d4>ilK€i' auToi/, dXXd Xcyî auTw, " YwaYe cts toi'
oiKOk' crou Trpos tous o'ouSj tal dj'dYYîXoK ^ aoTOis oaa croi 6 Kupios '
1 Kai 01 Potr. avTOvs in ^BCDLA.

* airi^Y. and tjXOov in J^BL (CD have air-qY.)-
3 Kai omitted in ^BDLA. * e|x|3aivovTos in JÂBCDLAI 33.

' \UT avTov r\ in ÂBCLA. • For o Sc I. the same authorities have simply Kai.
''
airaY- in ^BCA. ' o Kupios o-oi in BCA.
sense in Joseph., A. J., x., 7, 5, regarding employers now connect the two events
Jeremiah in the dungeon. —
together the cure and the catastrophe
Vv. 14-20. Sequel of the story. Ver. — not representing the one as cause of the
14. els TTjv ir<5\iv, etc. the herds of : other, but simply as happening close to
course ran in breathless panic-stricken each other. The owners draw a natural
haste to report the tragedy in the city inference cure cause of catastrophe,
:
and in the neighbouring farms (aYpovs). and (ver. 17) request Jesus, as a dangerous
— Kai TiXGov, etc. and the people in
: person, to retire. —
TJp|avTO, began to
town and country as naturally went to request, pointing to transition from
see what had happened. Their road vague awe in presence of a great change
brings them straight to Jesus (ver. 15), to desire to be rid of Him whom they
and they see there a sight which believed to be the cause both of it and of
astonishes them, the well-known and the loss of their swine. Fritzsche takes
dreaded demoniac completely altered in TlpâvTo as meaning that Jesus did not
manner and aspect sitting (Kafliifjievov) : need much pressure, but withdrew on
quiet, not restless clothed (Ip.aTio-p.ei'ov
; the first hint of their wish. Ver. 18. —
here and in Lk. viii. 35), implying pre- £|xPaivovTos, embarking, the same day ?
vious nakedness, which is expressly Jesus had probably intended to stay
noted by Lk. (viii. 27), sane ((rw({>pov- some days on the eastern shore as on
ovvxa), implying previous madness. For the hill (iii. 13), to let the crowd dis-
this sense of the verb vide 2 Cor. v. 13. perse. —
iva (xcT* aiTou an object ij) :
Some take the second and third participle clause after verb of exhorting with iva,
as subordinate to the first, but they and subjunctive instead of infinitive as
may be viewed as co-ordinate, denoting often in N. T., that he might be with
three distinct, equally outstanding, Him (recalling iii. 14). The man desired
characteristics " sedentem, vestitum,
: to become a regular disciple. Victor of
sanae mentis, cum antea fuisset sine Ant, Theophy., Grotius, and partly
quiete, vestibus, rationis usu " (Bengel) Schanz think his motive was fear lest
— all this had happened to the man who the demons might return. Ver. 19. —
had had the Legion (tov ifT\. r. I Jesus refuses, and, contrary to His usual
XtYiwva) icry(y\KQ'rtx, perfect in sense practice, bids the healed one go and
of pluperfect. Burton, § 156. l<})oPi]- — spread the news, as a kind of missionary
Orjcrav they were afraid, of the sane
: to Decapolis, as the Twelve were to
man, as much as they had been of the Galilee. The first apostle of the heathen
insane, i.e., of the power which had pro- (Holtz. (H. C.) after Volkmar). Jesus
duced the change. Ver. 16. —
The eye- determined that those who would not
witnesses in further explanations to their have Himself should have His repre-
— — —— —— :
;
374 KATA MAPKON

iiToiTjae,' KQi TjXtTjtTt at." 20. Kai &Tn]X8c Kal Tjpâro KT]pu<rffeii'
Iv TTJ AeKair6Xci, oaa îroiTjaef auTw 6 'iTjaous • tal irarrcs Ôadfiaôi'.

2 I . KAI SiaTrepdffaKTOs tou 'irjaoO î* tw ttXoiw ttciXh' el? to ir^paf,
aukT]x9T) 0)(Xos iroXus iir' auTO»', Kal r\t> irapd Tr]v OdXacrcrai'. 22.
Kal iSoii,' cpxeTai els twk dpxtoôJ'oiY'^Y'^''' ^^'•^fiaTi 'ideipo;, Kal ISwi'
auTO*', TTITTTCI TTpOS ToOs TToSaS aUToG •

23. Kttl TTapeKdiXet ' aUTOf
f again TToXXti, Xe'Ycjf, "'Oti to ' OuydTpio*' fjioo eo^ciTws «X*' ' '•'"'' ^^^^''
vii. 25.
€iti9t]9 auTTJ Tcis xîpciS,* oTTws ' O-W0TJ Kal ^rJCTCTat."^ 24. Kal
Attt^XOc fxcT* auToG •
Kal t|koXou0€i auTw o>(Xos ttoXos, Kal vuvIQXkôv
gLk. XV. 14. aOTOf.
Acts xxi. _ ^ ^ , r, f , c / 1 'I e /c 7 ^ N \
24. aCor. 25. Kai yucT) Tts ouaa ev puCTCt aip.aTOS exT] OwO€Ka,' 20. KaiiroX-
Jas. iv. 3. ^ci iraGouaa utto ttoXXwi' laTpwf, Kal ^SairafTiaaaa Ta irap' eauTTJs^
1 ireironiKcv in JnÂBCLZ. - Omit iSov ^BDLA.

* irapaKaXei in ÂCL (Tisch., W.H., text). -irapcKaXci in BDA (W.H. margin).
• Tas x<''P°''S ovTT] in ^BCLA.
^ iva 0-0)61] Kai ?T)o-T) in ^BCDLA {t,r]crtTai is from Mt.).
« Omit Ti9 ÂBCLA (found in DZ). SuScKa J^BCLA.
eri] in
8 avTTjs in BLZ (W.H. text), eavTTis in J^^CDA (Tisch., W.H., margin).
sentative. — ire-jroiTjKcv, perfect, the effect of synagogues, each having its chief ruler.
abiding : hath done for me, as you see. But in Acts xiii. 14, 15, one svn. has its
f|X€'T|crev o-e : pitied thee at the time of apxto-wva-yojôi. —
Ver. 23. Ovydrpidv p.
cure, oora may
be understood before an instance of Mk.'s love of diminutives,
TjX. = and how, etc., or Kai r\X. may be again in vii. 25.- Io-xoLtios exti, is ex-
a Hebraising way of speaking for tremely ill, at death's door (in Mt. dead),
IXci]o-a9 o-£ (Grotius). Kvpios the sub- — : stronger than KaKuis ex«i a late Greek ;
ject to the two verbs = God, as in O. T. phrase (examples in Eisner, Wetstein,

—
Sept.. Ver. 20. Iv r^ AcKaircSXci he : Kypke, etc.), disapproved by Phryn.
took a wide range implying probably ; (Lobeck, p. 389). Xva IXOwv eiriOTJ?
that he was known throughout the ten either used as an imperative (cf. i Tim.
cities as the famous madman of Gerasa. i. 3, tva irapayYeiXif)?), or dependent on
What was the effect of his mission in some verb understood, e.g., Seopai <rov
that Greek world Momentary wonder .' (Palairet), tjko) (Fritzsche) ; better
at least (eOavpoJov), perhaps not much irapaKaXu at, the echo of iraptKaXti
more. going before (Grotius. Similarly Euthy.
Vv. 21-43. The daughter of Jairui Zig.).
and the woman with bloody issue (Mt. Vv. 25-34. The woman with an issue.
ix. 18-26, Lk. viii. 40-56). Ver. 21. — —Ver. 25. iv pvcei a. = alpoppoovo-a
oxXos iroXvis the inescapable crowd, in
: of Mt. with a flux of blood.
: in or So
no hurry to disperse, gathers again about in Lk. also. 26. — Ver.
Details about the
Jesus, on His return to the western case, similarly in Lk., not in Mt.
shore. iir' avrov not merely to, but : either they expand or Mt. abbreviates.
after Him, the great centre of attraction iroXXa iradovo-a no wonder, remarks :
{cf irpos a., ii. 13, iv. i). Trapa t. 6., — Lightfoot, in view of the endless pre-
by the sea (here and there) ; how soon scriptions for such a case, of which he
after the arrival the incident happened gives samples (Hor. Heb.) physicians ;
not indicated [cf Mt. ix. 18 for sequence of the empiric or prescientific type. to
and situation), nor is the motive of the irap' avT'tis, her means, cf. 01 irap' a-iirov,
narrative. Weiss suggests that the iii. 21. —
pT)8ev bi4>cX nothing profited, :
Jairus story is given as another instance the subjective negative, pi^Sev, implies
of unreceptivity, ver. 40 (Meyer). Ver. — disappointed expectation. Ver. 27. —
22. els T. d. : might imply a plurality aKOvaacra to simplify the construction
— — —
20— 34- EYAriEAION 375

irdcTa, Kal jnjSei' ai<|)eXT|66raa, dXXci p.aXXok' els to xcipoK eXdouaa,
27. aKouffacra ^ irepl tou 'Itjctou, eXOouaa iv tw o)(Xw OTridGei',
i^<J/aTO TOU IjxaTiou aoroG • 28. eXcyc yap. "*Oti kolv twk l|xaTi(ai'
auTou a\|/up,ai,^ o-wGiâojiai." 29. Kal euOeus i^r]pdvQr] r^ irTJYT) tou

aiuaxos aurns, Kal iyvta tw acSuaTi ort^'iaTai diro ttis adarivos. *> c/. John i.
30. Kai eut;£U9 o iTjaoug cTTiyKous £^' eauTw ttjk €§ aoTOo Ouka/iiK
e|eX6ouaav, eTricrTpa<j)els iv tw ox^*?' ^^^> " ^^5 H'°" T)\|/aTO twk
31. Kal eXeyoi' auTw oi p.a6r]Tal auxou, " BXeTreis tok
;
ip.ariwi' "
'
o)(Xo»' cuvOXiôvTO. CTE, Kttl Xcycis, Tis jxou T]»j/aT0 ; 32. Kal
TTepiePXeTrero iSetc ttjk touto TTOiirâacrav. 33. •»] 8e yuKT) (ôîf]deicra
Kal Tpep-oucra, elSuia o yeyoi'ei' eir ^ auxTJ, rjXOe Kal trpoaeireaei'
auTw, Kal ciircf aurw rrdcra*' ttik dXi]9eia>'. 34. 6 Be clrrck auTTJ,
" eu'yaxep,* i^ irioris aov aeVwKc tre •
UTraye cis €ipi]KT]K, Kal lafli
1 Ta after aK. in i^BCA 33 (Tisch., W.H. See below).

* oTv «av a\|/wfxai kov t. i. in fi^BCLA (Tisch,, W.H.). The reading in T. R. is
a simplification.
" i^BCDL omit eir (in AI al.). A has ev. * GvyaTiip in BD (W.H.).
of this long sentence (w. 25, 26, 27) we that the cure was not wrought by the
may, with Fritzsche, connect this parti- will of Jesus. But it may nevertheless
ciple with yvvT), ver. 25, and treat all have been Jesus may have felt the
so.
between a parenthesis
as = a certain touch, divined its meaning, and con-
woman (whose case was, etc.) having sented to the effect. Vide on Mt., ad loc,
heard, etc. —ra The im-irepl t. I. —Tis pov T]\f(aTO Twv Iparitdv who :
portance of the TOL (^"Ba'A. W.H.) touched me on my clothes ? This verb

here is that with it the expression means here, as usual, takes genitive both of
not merely that the woman had heard of person and thing (Buttmann's Gramtnar,
the return of Jesus from the east side, —
N. T., p. 167). Ver. 31. tov 6\. e-vvOXi-
but that she had for the first time heard ôvToL ae, the crowd squeezing Thee, as
of Christ's healing ministry in general. in ver. 24. The simple verb in iii. 9.
She must have been a stranger from a The compound implies a greater crowd,
distance, e.g., from Caesarea Philippt, or a more eager pressure around Jesus.
her home, according to Eusebins {Hist. How exciting and fatiguing that rude
EccL, vii., 18), her house identifiable with popularity for Him Ver. 32. —
ircpic-
I
a statue reproducing the gospel incident pXeirtTo Jesus,

: knowing well the
before the door possibly a heathen, but
;
difference between touch and touch,
more probably, from her behaviour, a regardless of what the disciples had
—
Jewess stealing a cure by touch when plausibly said, kept looking aroimd in
touch by one in her state was forbidden quest of the person who had touched
(Lev. XV. ig-27). Ver. 29. —
k%i\pa.v%y\ t| Him meaningfully. tt)v t. iroiijo-aaav :
irtjyri perhaps this means no more

: feminine, a wotnan's touch. Did Jesus
than Lk.'s statement that the flux was know that, or is it the evangelist choosing
stopped, but the expression seems chosen the gender in accordance with the now
to signify a complete permanent cure known fact ? (Meyer and Weiss). The
not merely the stream but the fountain former possible, without preternatural
dried. hfvia t. <r. she was conscious : knowledge, through extreme sensitive-
that the How had ceased (?yvoi 8ia tov ness.— Ver. 33. ô^. Kal Tptp., fearing
aw)i,aTos p.TjKeTi paivofxevov rots araXay- and trembling, the two states closely
)4oIs, Euthy. Zig.). Ver. 30. kiciyvov^ — connected and often combined (2 Cor.
TTjV . . . 8ijvap.iv e5«X0ov<rav, conscious vii. 15, Eph. vi. 5, Phil. ii. 12).—
of the going forth ot the healing virtue; EiSvia, etc., explains her emotion she :
l|€XO. is the substantive participle as knew what had happened to her, and
object ol the verb tiriyvovs. The state- thought what a dreadful thing it would
ment as given by Mk. (and Lk.) implies be to have the surreptitiously obtained
— — —a '
376 KATA MAPKON

iyi^S Atto tt)s fi<l(mY<5s aou." 35. 'Eti airov XaXoGrros, epxorrai
Atto ToC apxtcyuvaywyow, \eyovrts, "'Ort 1) BuydTr\p trou AirÔai'c •
;
Tl en CTKuXXeis tok 8t8ciaKa\o>' " 36. 'O hi 'irjaoGs euCews
dKOuaa; ' toy X^yoc XaXooixckOf X^yci tw 6.p\Lcrucayit)y(t), " Mtj
*
i Ch. XV. 3a; <|)oPou, \i.6yov 'iriOTCoe." 37. Kol ook i.^T\K€y ouS^ca aurw
(•bioli (ru>aKoXou0rJCTai, ei pi fl^rpok'* Kal 'laKwôc Kai 'ludfrrjK t^*-
A8cX4>6k 'laKwôu. 38. Kal epxcrai ' €is tok oTkok too Apxierui'a-
J
I Cor. liii yoiyoo, Kal Qeuptl 96pvôy,^ KXaioj'Tas Kal ^
AXaXAÔkjas ttoXXA.
k Mt ix. J3. 39. Kal ciaeXdwK X^yci auTOis, " Ti * Qopv^€iarQe koI KXaiexe ;
5; IX. 10! TO TTai8io»' OOK diTcOat'cc, dXXa Ka0cu'8«i." 40. Kal KaxeyAo)*'
aoToO. 6 8c ^ CKpaXa»^' aTraKxas,* TrapaXajiPdi'ci rof irarepa toC
irai8iou Kal jr]y p,r]T£po koI toOs jict' aoTou, Kal eio-iropcucTai oirou
» Omit tvOttos i^RDLA.

* wapaKovtras in^BLA, changed into aKovo-as because not understood.
' \LtT avTffv in ^BCLA.
* Tov before H. in J^^BCA, omitted to conform with laK. luav.
' cpxcvrai in ÂBCDA, changed into tpxtxat to agree with 6cc«p<i, (LI al.).
' Kui before KXaiovxas in many uncials. D omits.
7 avxos 8« in J^BCDLA 33. * iravxas in ^ÂBCLAI al.
benefit recalled by an offended bene- it means overhearing a word not spoken

factor disapproving her secrecy and her directly to Him. The two senses are
bold disregard of the ceremonial law. quite compatible. Jesus might overhear
irdaav xt)v aXTÔnav, the whole truth, what was said and disregard its import,
which would include not only what she i.e., act contrary to the implied sugges-
had just done, but her excuse for doing tion that nothing could now be done in
it —thepitiful tale of chronic misery. the case. The latter He certainly did.
From that tale impressively told, heard iri«rx€V£, present, continue in a believing
by disciples, and not easily to be for- mood, even in presence of death. —
gotten, the particulars in ver. 26 were in Ver. 37. <rvvaKoXov6TJaai here with :
all probability derived. Ver. 34. The — p,cxd, in xiv. 51, and Lk. xxiii. 49 with
woman had already heard the fame of dative. —
xbv H^xpov, etc., Peter, James,
Jesus (ver. 27). From what Jesus said and John earliest trace of preference
;
to her she would for the first time get within the disciple-circle. Not in Mt.,
some idea of His exquisite sympathy, but followed by Lk. The three chosen
delicately expressed in the very first to be witnesses of a specially remarkable
word 6vyox€p, daughter, to a mature
: event. Perhaps the number of disciples
woman, probably not much, if at all, was restricted to three not to crowd the
younger than Himself! speaks not He —
house. Ver. 38. Oewpct: what was
as man to woman, but as father to child. going on within the house appealed to
Note how vivid is Mark's story com- both eye and ear here the scene is;
pared with the meagre colourless version described from the spectacular side —
of Mt. A 1 impressionable eye-
lively multitude of people seen making a con-
witness, like Peter, evidently behind it. fused din (6(JpvPov), in which sounds of
Vv. 35-43. The story of jfairus' weeping and howling without restraint
daughter resumed. Ver. 35. oiri x. — (iroXXa) are distinguishable. koI after
oLpxiC'i from the ruler of the synagogue, Oopvôv is epexegetic, and KXaiovxa; and
i.e., from his house, as in A.V. (oxro xtjs aXaXaôvxa; special features under it as
o'lKias X. Euthy.). The ruler is sup-
cr., a general. Flute playing (Mt. ix. 23) not
posed to be with Jesus all the time. referred to. —
Ver. 40. KaxeyeXcuv: this
Ver. 36. irapaKovaos might mean to : the point of the story for the evangelist,
disregard, as in Mt. xviii. 17 (with thinks Weiss, hence related after the
genitive). So Meyer but here probably ; —
demoniac common link, the unbelief of
— :
35—43- VI. I— a. EYAITEAION 377
fiK TO TraiSi'ok' draKetftevoK.* 4I. Kal KpaTâas ttjs x«'po5 ""^

" TaXi6(£, KoCfit ^ " o eart lAteepj.irî'euofxei'Oc,
iraiSiou, Xeyct auxtj, •
"To Kopao-ioc, (aol X^yw) eyeipai-" ' 42. Kal 6u0€«s dceoTi) ri
Kopdaioi' Kal irepieTrdTCi, r\v yap erwv SoSScKa • Kal iil(mi]<Tav *
eKoraffei ixeydXt). 43. koI SicoreiXaTO auTois iroXXd, Iva fiT]8cl$
ycw^ TOUTO •
Kttl €iir£ 8o0Ti>'ai auTT] 4)aycii'.
VI. I. KAI e^Y)X9ei' eKelQev, Kal ^\06v * £is TTjf irarpiSa aurou •
Kal dKoXouflouCTiJ' auTw ol fAa6T]Tal auToO • 2. Kal y6co|AeVou a-a^-
PctTou, T]p§aTO iv TTJ (Tuvaywyfj 8i8daK6iv ^ Kal ttoXXoI ^ dKooov'Tes
i^€ir\r](T(yovro, Xiyoyra, " HoQiv toutw Taura ; Kal Tis r\ ao4)ia i\
SoOeiaa auTw,' on Kal 8u>'afji€is TOiaurai 8id tC)v x«lpw^' auToi)
' ^BDLA omit avaKciiicvov, an explanatory gloss.

^ Kovji in ^BCLX 33. Kovfjii in DA, which Weiss thinks the true reading against
Tisch., Trg., W.H.
^ ry£ip< in most uncials. * Add cvOus after €|€«mi<rav i^^BCLA 33.
« yi'oi in ABDL (Tisch., W.H.). yvo) in i^CAI.
* €px€Tai in ^BCLA, changed into r\KQ(v to conform to c^rjXOev.
7 StSao". €v Ti] <rw. in ^^BCDLA. « 01 iroXXoi in BL (Tisch., W.H.).

"
TovTW in Ji^BCLA, changed into avxw to improve the style. The two tovtm
life-like.
the people. But surely

in this case in- Chapter VI. At Nazareth. Mis-
:redulity was excusable! rhv very sion OF THE Twelve. Herod and
irarepa, etc. father, mother, and the
: John. Feeding of the Thousands.
three disciples taken into the sick Sea Incident. The first two of the
chamber, the former as parents, the miscellaneous group of narratives con-
latter as witnesses.— Ver. 41. Ta\i9d, tained in this chapter (w. 1-13) are re-
Kovfi, maiden, rise first instance in ! garded by some (Weiss, Schanz, etc.) as
which the words of Jesus, as spoken in forming the conclusion of a division of
Aramaic, are given. Jesus may have the Gospel beginning at iii. 7, having
been a bilingual, sometimes using Greek, for its general heading The disciple- :
sometimes Syriac. He would use the circle versus the unreceptive multitude.
vernacular on a pathetic occasion like Such analysis of the Gospels into distinct
this. The word TaXiOo, feminine of masses is useful provided it be not over-
done.
Teli (^ vio). is found in the Hebrew only Vv. I -6a. yesus at Nazareth (Mt.
in the plural (O^^^^tp)-— Ver. 42.
xiii. 53-5S, cf. Lk. iv. 16-30). Ver. i. —
£|ilXe£v £K£i9£v. not said, but it is
It IS
ircpitirarct, etc.: the diminutive Kopao-iov very probable, that this was another of
might suggest the idea of a mere child, Christ's attempts to escape from the
therefore, after stating that she walked crowd into a scene of comparative quiet
about, it is added that she was twelve and rest (the hill, iii. 13, the eastern sliorr,
years old. In Mk. only. Ver. 43. — V. I, Nazareth, vi. i). Mt. gives this
8i£o-T£i\aTo that the girl had recovered
: incident at the close of the parable col-
could not be hid, but that she had been lection ; Lk. at the beginning of the
brought back from death might be. Galilean ministry. Mk.'s connection is
Jesus wished this, not desiring that ex- the most historical, Lk.'s is obviously an
pectations of such acts should be anticipation. It is the same incident
awakened. - SoGtivoi <^<xytlv: she could in three Gospels. iraxpiSa

all vide — :
walk and eat ; not only alive, but well notes on Mt., ad loc. 01 paSTjTal a. Mt. —
" graviter aegroti vix solent cibum —
omits this. Ver. 2. TipâTO 8i8dcrK£iv,
sumere," Grotius.— here takes the
£Iit£v etc.: Jesus did not go to Nazareth foi
infinitive after it, not, as often, iva with the purpose of preaching, rather for rest;
Bubjunctive. but that He should preach was inevit-
378 KATA MAPKON VI.
yn'OKTOt *
; 3. ou)( oIjt^s limv 6 tcktwi', 6 oios Mapias,' d8£X<j>6s
8c " 'laKujSou Kal 'luo-T] * Kal 'louSa xai Zi|xu>'os ; xal ouk cicrli' al
;
dS€X4>al auTou w8e irpos Tfias " Kal eaKai'8o\iôi'TO iv auTw.
4. eXcye 8€ ' auTOis o 'irjaous, " On ouk tan n-po<|>i]TTjs arifxos, €i
(i^ ^j* rp iraTpiSi auTou, Kal iv tois o-oyYCi'ecri ' Kal iy t^j oiKi'a
aoToC."' 5* ^'^'- °"'* T|8u»'aT0 ^kci ou8€|iia»' Sucapiii' iroiTjaai/ ci
fjiT] oXiyois dppwarots ciriOels rds x^'-P<'^S» eSepdTTeuac. 6. Kal

1 Ch. iii. 34 60aup.a^£ ® 8id ttjk dirioTiaK aoTWJ' •
Kal Trepirjyc rds Ko5|jias ' kukXw
oioaaKUK.
' For oTi . . . yivovrai should stand Kai ai Svva|j.cis toi. Sia t. \, yivofifvai as in
^B (W.H.). The crude construction suits the mood of the speakers.
' ^BCLA before Map. have ttjs, omitted to assimilate to following names.
» Kai a8€\. in J^^BCDLA. • Iwotitos in BDLA 33. <> Kai eXcycv in t^BCDLA 33.
' orvA'yeveucriv ovtov in BLZ (Tisch., W.H.). ^ iroirjo-ai ov8. Svv. in ^BCLA.
» €eav|Aao-€v in t<^B (Tisch., W.H., text). T.R. as in CDL (W.H. margin).
able therefore, the Sabbath coming

; omits, merely noting the unbelief as
round, He appeared in the synagogue, cause of the non-performance of miracles.
—
and spoke. iroOtv to-utw ravra laconic :
;
We are to conceive of it as bringing
comprehensive, vague question, covering about this result, not by frustrating
the discourse just heard and all that had attempts at healing, but by not giving
been reported to them about their towns- Jesus an opportunity. The people oi
man, with the one word ravra such : Nazareth were so consistently unbeliev-
speech, such wisdom (tis r\ o-o4>ia), such ing that they would not even bring their
powers (Svvdp.cis, not wrought there), in sick to Him to be healed (Klostermann),
such a well-known person (to1jt<j)). — and, as Euthy. Zig. remarks, it was not
Ver. 3. 6 T£KT«y: avoided by Mt., who fitting that Jesus should benefit them
says the carpenter's son : one of Mk.'s against their will (ovk eSci ^laiut .iitp-
realisms. The ploughs and yokes of yertlv avTOVS).
Justin M. (c. Trypho., 88) and the apocry- Vv. 6b-i3. Mission of the Twelve
phal Gospels pass beyond realism into (Mt. X. 1-15, Lk. ix. 1-6).— Ver. 6b
vulgarity. —
lo-KavSaXtJovTo: what they may either be connected with the fore-
had heard awakened admiration, but the going narrative, when it will mean that
external facts of the speaker's connec- Jesus, rejected by the Nazareans, made
tions and early history stifled incipient a teaching tour among the villages
faith ; vide notes on Mt. —Ver. 4. €v tois around (Fritzsche, Meyer), or it may be
trvyyevtva-iv a., among his kinsmen. taken as an introduction to the following
This omitted in Mt., iv t^ oUitj o. narrative = Jesus resumes the rale of a
—
covering it. Ver. 5. ovk TjSvvaTo, etc.. wandering preacher in Galilee (i. 38, 39)
He was not able to do any mighty work, and associates with Himself in the work
which is qualified by the added clause, His disciples (Schanz, Weiss, Kloster-
that He placed His hands on a few mann, This brief statement in
etc.).
ailing persons (appuaTois) quite minor ;
Mark : and He went
round about the
cures, not to be compared with those villages in a circle teaching, answers to
reported in the previous chapter. For Matt. ix. 35-38, where the motive of the
this statement Mt. substitutes: He did mission of the Twelve is more fully ex-
not there many mighty works. Ver. 6. — plained. Ver. 7. —•^plaro, etc. Jesus :
€6avpoa£v, etc. Jesus marvelled at the calling to Him (irpocrKaXciTai, vide iii.
faith of the centurion. Nazareth sup- 13) Twelve

the do
began at length to
plied the opposite ground for astonish- what He had intended from the first
ment. There Jesus found an amount of (Weiss), viz., to send them forth as
stupid unreceptivity for which His ex- missioners (airoo-TtXXeiv). Svo 8vo, two —
perience in Decapolis and elsewhere had (and) two, Hebraic for Kara or ava Svo ;
not prepared Him. It was the ne plus two together, not one by one, a humane
ultra in that Une. This wonder Mt. arrangement. — eSiSov, imperfect, as
—
7. KAI irpoCTKaXeiTai tous SwSeKa, Kal T]p|aTO auTou; dTroareXXeii'

* 8uo 8uo, Ktti cSiSou auTOis c|oucrtai' twi' TTve\ni.dT(i)y tuv dKaOdpTwi/. b here only
o. Ktti irapriYYî^c auTOis, iva p-tjoef aipuaif cis oboe, ct jitj papooc ((;en. vi
fl.OVOV JJIT) TTTIpat', |JIT) OpTOV/ (XTJ 61? TTJK l,(i}yr\V

X"^^'<0*'
'
9* <*^X cCh.xii.41
d e O ^ /
oirooeOEjjiei'Ous
a ^ /\
cracodAta • Kai
*<C'»C' A9^/
ct'OuatjaWe
|iT|ouo "^
-> '5° ActS XIJ. 8.
Eph.vi. 15.
x'''''*^*'''^?-
,, \ jr\ > ~ n'n >A
Oirou eav
' a '\ 5 J / 5 - > e Acts xii. 8
10. Kai eKeyiv auTOis, €icreKvr\r€ eis oiKia*', cKei jj-evert (jg. xx. 2.
Iws &>' e|eX6i]T6 eKelOev. II. koi ocroi ^ &v p,T) Se'^wKrai ^ up.as, {" ivi. J)!
uTjSe dKooauati' ufxwi', cKTropeoojjiek'oi cKeiOet', €KTi>'dâTe toi' 'x°"^f Rev. xviii.
TOi'
X,uTTOKaTO) ,
Twv
- s-.<-
TTOowi' uy.<iiv,
J
61$ fi.apTupioj'
/ >-
auTois.
'^\'
Aeyw
afXT]*'
19( = dU8t).
up.ti', di'SKTOTcpoi' lorrai Io86|Jiois if] rojxoppoi? if i^fiepa KptcrewS) tj
Tij TToXci cKcifT]."* 12. Kal e|c\06i'Tes eici^puao-oi' * ^^'a fieTafoi]-
CTuat*' 13. Kal Saifiocia iroWd cleâXXof, koI i]Xei({>oi' cXaiu

iroXXous dppuoTous Kal cOepaTreuoK.
^ ptT] apTov |iTi inipav in ^BCLA. The order of T.R. conforms to Lk. (so in D).
* €v8v(ra<r0ai is the reading of W.H. (text), on slight authority. LZ have
evStSuo-flai. The T.R. is supported by ÂCDA, and is adopted by Tisch., Trg.
(text), Weiss (W.H. margin).
^ OS av Toiros fit] Se^TiTtti in (Tisch., W.H.). ^BLA
The T.R. is an adaptation
to aKouo-wcriv in next clause, which refers to the people in the place.
* From op.T]v Xcyw vp.tv to ckcivt] is an importation from Mt. not found in ^BCDLA,
" tKTjpvgav in J<^BCDLA. The imperfect (T.R.) is an assimilation to t^cPaXXov in
ver. 13.
•^
p.eravooxriv in BDL (Tisch., W.H.). (MTavoi]o-«i>o-i (t^CA) sympathises with
CKT]pv|av.
specifying an accompaniment of the from the village. Ver. ii. Kal 8s ov t. —

mission, not pointing to separate em- . .ifi&v
. another instance of incon-
:
powerment of each pair.— eôvaiav T. w. sequent construction beginning with a

T. a., power over unclean spirits, alone relative clause and passing into a con-
mentioned by Mark, cf. Matthew and ditional one = and whatever place does
Luke. Ver. 8. —
cL prj papSov p.(ivov : not receive you, if (lav understood) they,
vide in Matthew, ad loc. x*^""*' "° — • '*s people, do not listen to you (so
Schanz and Weiss in Meyer). viroKaTw, —
mention of gold and silver, brass the
only money the poor missionaries were the dust that is under your feet, instead
likely to handle. Ver. g. aXXa ... — of Ik and airo in Matthew and Luke.
(ravSdXia, but shod with sandals. The dust of their roads adhering to your
(17)86 vTToSiifiaTa, says Matthew, recon- feet, shake it off and leave it behind you.
cilable either by distinguishing between Vv. 12, 13 report the carrying out of the
sandals and shoes (vide on Matthew), or mission by the Twelve through preach-
by understanding (AtjSJ before uiroSeSciJi^- ing and healing. iva jxeravouo'iv the — :
vovs (Victor Ant.). Svo x''"''™*'*' ^^ — • burden of their preaching was, Repent.
Mark the prohibition is not to wear Luke has the more evangelic term,
(evSvo-iiaOe) two tunics, in Matthew and cvayYcXiô^tcvoi. The other aspect of
Luke not to possess a spare one. The their ministry is summed up in the
sentence in w. 8, g presents a curious expulsion of many demons, and the cure
instance of varying construction first iva : of many suffering from minor ailments,
with the subjunctive after iropiiYYtiXev app«io-TO'us(c/. ver. 5). In Mark's account
(ver. 8), then inroSESefie'vovs, implying an the powers of the Twelve appear much
infinitive with accusative (Trop€vecr0ai more restricted than in Matthew {cf. x.
understood), then finally there is a 8). The use of oil in healing (eXaic^) is
transition from indirect to direct narra- to be noted. Some have regarded this
tion in (at] Iv8votjo-9€. Ver. 10. Ikci, — as a mark of late date (Baur). Others
Ik€i9€v, there, in the house thence, ; (Weiss, Schanz) view it as a primitive
— — •
38o KATA MAPKON VI.
K t Cor. 111. 14. Kal t^KOuacc 6 âcriXcits 'HpwSrjs, {* <âv€pi>y yap • ^y^Kero rh
25. Phil. okOfAa auTOu,) koI eX«Y«>'»^ "*Oti 'ludK»'T]s o âTrriûK iK KCKpur
h vide Mt. r|Yep0Tj,^ Kal 8ia touto 'eVepyoCaif al 8u>'{{|iets iv aoTw." I5.''AXXot*
(Keyov, *'"Oti 'HXi'as i<rriy" aXXoi Se eXeyoK, "*Oti Trpo<})r^TTis
i<niv, ^ * <5s eiS tuv irpo4>T]Twi'.'* 16. 'AKOuVas 8e 6 'HpoSSris eiirck',*
" On " Of tyw dTr€K€<f>dXicra ^\u)dvyriv, oSto? ^ etrriK •

auTos ^y^pOri
^K KCKpuf ." ^ 17. Autos yAp 6 'HpwSrjs diroaTCiXas iKpdrr]<T€ rbv
'lojdvnrjK, Kal eSrio'e*' auTov ^k rrj ^ <j>uXaKT], 8iA 'HpuSidSa tJ]k
yufaiKa iXiiriroo toC d8cX4)Ou auToG, in air^v iydan^rtv.
' So in tÂCLAI (Ti«ch., W.H., margin). Vide below.

* tyT^ytpTai (k v€Kpc0V in ^BDI.A 33.
» Many uncials add 8i. * t^BCL omit co-riv y\ (Tisch., W.H.).
'>€X£ytv in i^BCLA33. • ori omit ^BDL 33.
^ For ovTos . «t v€K. ^BLA have simply ovtos
. . iryepOrj.
' Tq is found only in minusc.
practice (vide James v. 14). Many con- that the report of their mission was the
jectural opinions have been expressed first tidings he had received of the great
as to the function or significance of work of Jesus, especially in view of the
the oil. According to Lightfoot and understanding between the Pharisees
Schottgen it was much used at the time and Herodians mentioned in iii. 6. In
by physicians. the reports which reached Herod the
The instructions to the Twelve present Twelve were merged in their Master.
an interesting problem in criticism and He was the hero of the whole Galilean
comparative exegesis. It is not im- movement. Such is the import of the
probable that two versions of these statement that His name had become
existed and have been drawn upon by —
known. âaiXcvs strictly, Herod was :
only a tetrarch (Matthew and Luke), but

the synoptists, one in the Logia of
Matthew, reproduced, Weiss thinks, sub- it was natural for Mark writing for the
stantially in Lk. X. (mission of Seventy), Roman world to use this title, as it was
the other in Mk. vi., used (Weiss) in applied freely in Rome to all eastern
Lk. ix. 1-6. Matthew, according to the rulers.— ^Xrycv, he said, i.e., Herod.
same critic, mixes the two. Similarly ?Xryov, the reading of BD, and adopted
Holtzmann, who, however, differs from by W.H., puts the saying into the mouth
Weiss in thinking the two versions of the court people. Matthew has taken
entirely independent. Weiss recon- it the former way, Luke the latter. The
structs the original version of the Logia theory that Jesus was John risen looks
thus: more like the creation of a troubled
1. Mt. ix. 38 = Lk. X. 2, prayer for conscience than the suggestion of light-
labourers. minded courtiers, unless indeed it was
2.Lk. X. 3 = go forth, I send you as thrown out by them as a jest, and yet it
lambs am.ong wolves. appears to be the aim of the evangelist
3. Mt. x. 5, 6, go not to Samaria, first to report the opinions of others and
but to Israel only. then to give the king's, emphatically
4. Lk. X. 4-11, detailed instructions. endorsing one of the hypotheses.
Vv. 14-16. Herod and Jesus (Mt. xiv. lyijytpTai, is risen, and is now alive and
I, 2, Lk. ix. 7-9). Ver. 14. TjKovaev:— active, the latter the point emphasised. —
Herod heard, what ? Christ's name, to tvtpYOvoriv al 8. vide notes on Matthew.
:
h. a. (4)av€pov yap lyt'v., a parenthesis) ? — Ver. 15. 'HXias, Ellas redivivus, v\ith
Or all that is stated in w. 14, 15, court extraordinary power and mission. irpo- —
opinion about Jesus (from (jiavepbv to (jji^TTjg, etc., a prophet like one of the
•Trpo<|)riTwv, a parenthesis) ? Both views old prophets, not any of them rcdiviviis,
have been held, but the simplest view is Luke understands it in the latter sense.
that Herod heard of the doings of the — \'er. 16. 'la)dvyT)v the accusative :
Twelve, though it is difficult to believe incorporated with the relative clause by

— — — ;
J4— "• EYArrEAlON 381
18. IfKeye ydp 6 'iwdkKrjs Tw 'HpwST), " On ouk eêori ctoi €X«k
r?|i'
Y"*'^'''*'*
Tou dSeXiôu aou." 19. 'H hk 'HpwSids ivilêv I Lk. li. 53.
auTfa), Kai t]0e\«»' auT&K dTTOKTCiKai • Kal ouk TjSufaTO. 20. 6 yap
'HpuSr); ei|>o^ciTO t^k 'l<i)dvyr\v, eiSws auTof avSpa Sikuiok Kai ayiov,
Kai (TuceTYjpei auT<$K • Kal dKouaas auroG, iroXXd ivoUi,^ Kal i^Sewg
aoToG TiKoue. 31. Kal yeKOfxenfjs i^ji^pas euKaipou, ore 'HpwSir)? tois
ycfcaiois auTou beiirvoi' cttoici ' tois ' ficyiaTacru' auTou Kai rots xviii. 33.
* tjiropn in ^BL. Memph. vers. (R.V., Tisch., Trg., marg,, W.H,, Ws.).
«roi«i (T.R.) in ACDAni4>, etc. Lat. and Syr. verss.
» «roiT]o-€v in ^BCDLA.
attraction both in position and in con- prophet and man of God. o-vve-nipei,—
struction ; vide Winer, § xxiv. 2, and not merely observed him (A. V.) this, —
Viger, p. 33. The king's statement is too neutral and colourless kept him
very emphatic = the man whom I be- safe (R. V.) from her fixed malice often
headed, John, he is risen (that is what it manifested but not likely to have its way
all means). with him in ordinary circumstances.
Vv. 17-29. Story of Herod and the aKOucras iroXAa implies frequent meet-
Baptist (Mt. xiv. 3-12). Herod's en- ings between the Baptist aad the king,
dorsement of the theory that Jesus is either at Machaerus or at Tiberias.
John redivivus gives a convenient ^7r<}p€i, the true reading, not only on
opportunity for reporting here post critical grounds (attested by ^BL), but
eventum the Baptist's fate. The report also on psychological, corresponding
is given in aorists which need not be exactly to the character of the man
translated as pluperfects (as in A. V. —
a 8£v|/vxos dvtip drawn two ways, by
—
and R. V.). Ver. 17. avros yap 6 'H., respect for goodness on the one hand,
for the same Herod, who made the by evil passions on the other. He was
speech just reported, etc. T-f)v YuvalKa— at a loss what to do in the matter of his
iXiirirov some have supposed that
: wife's well-known purpose, shiftless
the mistake is here made of taking (diroptiv, to be without resources) half ;
Herodias for the wife of Philip the sympathised with her wish, yet could
tetrarch, who in reality was husband of not be brought to the point. -fiSews a. —
her daughter Salome (so Holtz. in H. C). TjKovtv, ever heard him with pleasure
Herodias had previously been the wife of every new hearing exorcising the
a rich man in Jerusalem, step-brother of vindictive demon, even the slightest
Herod Antipas, referred to by Josephus sympathy with it, for a time.
(Ant. J., xviii., 5, 4) by the name of Vv. 21-29. ^^' fatal day. Ver. 21. —
Herod, the family name. He may, of cvKaipov, a day convenient for the long
course, have borne another name, such cherished purpose of Herodias so ;
as Philip. Even if there be a slip it is a regarded by her as well as by the

matter of small moment compared to the evangelist. She had a chance then, if
moral interest of the gruesome story. ever, and might hope that by wine, love,
Ver. 19. T| 8J 'Hp. the murderous mood
: and the assistance of obsequious guests,
is by Mark ascribed to Herodias in her ; her irresolute husband would at last be
it would certainly be strongest and un- brought to the point (Grotius). The
checked by any other feeling. In Herod, word occurs again in the N. T., Heb.
if the mood was there, it was accompanied iv. 16, cvKaipov po>^d«iav = seasonable
by worthier impulses {vide on Matthew).
—^v€ix«v, had a grudge (xiJXov under-
succour.
p.^-yio-T09),
— magnates.
firyio'Tacriv (pic-y*'C"<'^^<$ from
A word belonging
stood, so Fritzsche al.) against him to Macedonian Greek, condemned by
(avTu, dative of disadvantage) or, kept ; Phryn. (p. 196 it-iya. Svvajjievoi the right
:
in mind what John had said, treasured expression), frequent in Sept. With
up against him, with fixed hate and these magnates, the civil authorities, are
—
purpose of revenge. Kal ovk TjS-uvaTO, named the chief military men (xiXtapxois)
and was not able, to compass her end and the socially important persons of
for a while. —Ver.
20 gives the reason. Galilee (-irpurois) —
an imposing gather-
i<f>oPtiTo, feared, a mixture of reverence ing on Herod's birthday. Ver, 22. —
and superstitious dread towards the TJpco-cv, it, the dancing, pleased Herod
——"
382 KATA MAPKON vi.
XiXic(p)(ois KOI Tols TrpwTOis TTJs fuXiXaias, 2 2. koi eiCTeXOouonr)? ti^S

^
Ouyarpos aoTtjs ttjs ^ 'HpwStdSos, Kal dpxT)cra)Ji^n[]s, Kai dpeadarjs
Tw 'HpoiSr) Kot TOis auKawaKcip.^t'019, eiircK 6 âaiXeOs ' tw Kopaaiu),
" Aitt]ct6»' ^c o lav 66Xt]s, Kai 8uau aoi •
**
23. Kal upioacf auTTJ,
" On o lay * p.c aiTi](rr]S) 8w<tw ctoi, Iws Tiixiaous tt)? PawiXeios jjiou."
;
24. 'H Se ' ^^cXOouaa ciTre rjj p.ilTpi aoTtjs, " Tt atrrâofiai *
'H Be ciTTE, " Tr]v Ktâ.\r]y '\udvvou too BaTrTiorou." ^ 25. Koi
k Rom. xii. €ia€X6ouaa cufiewg |i.€Ta "^
«nrou8^s irpos tok jSacriXca, TJTiâaTO,
8. 2 Cor.
vii. II, li;
.,
êyoucra,
ti^^N* OeKu) iva fioi
C'*>>»'^ft>^'
Ouis €5 aoriis *iri irifaKi
\
tt^k Kc<pa\T]K
ixs
16. Heb! '\(^dyvou Tou BairTiaTOo.** 26. Kal irepiXuTTOS yci'ofiei'os 6 âaiXcus,
vi. II. 2 ^ , , a X . ' g > >a/\ > X
5.01a Tous opKOos Kai ToOs auk'a>'aK€i|i£kous * ouk T|W€A.r]a£»' aurqy
Pet. I.
^' ^^
dOcTTJaai.^'' 27. Kal cuOcus dTTOoTCiXas 6 âcriXcus o-ireKouXdTwpa
îreTaleK ^^ tJj" K€(j>aX^»' auTou. 6 8e ^^ d-n-cXduk* dTrc-
^Kcxfl'l*''*^
KctfxxXtorcj' auTOk' iy tt] (^"XaKTJ, 28. Kai r\y€yK€ Tr]y K€â\Y\y auToG
cm iriyaKi, Kal IBcjkck aurrjv tw Kopaaiw Kal to Kopdaiof cSukck
* For avrns tt^s i^^BDLA have avrov (omitting n]?), adopted by W.H. contrary,
Weiss thinks, to all history, all grammar, and the context (vide in Meyer).
' For Kai ap£o-. ^BCL 33 have i^pKrtv.
* o 8€ âo-iX. ti-n-cv in ^BCLA 33.
* BA have o n «av, the most probable reading (W.H. text).
* For T) 8( t^BLA 33 have k«i. • a„TT)oro)(iai in ÂBCDGLA 33.

' Pqittiôvtos in ^BLA. * tâvrris 8«s p.01 in ^BCLA.
* avaKEifxevovs in BCLA. '" afler. awrrjv in ^BCLA.
'* oTTtKovXaropo in ÂBL al, " cvc-yKUi in ^BCA (T.R. in DL).
" For o 8f BCLA have Kai.
—
and his guests. r. Kopaaio), to the girl, doing the mother. —
Ver. 26. ircpCXv-iros
as in V. 41-2, not necessarily a child; ytv6\Livo^: a concessive clause, Kaiircp
the word was used familiarly like the understood = and the king, though ex-
Scotch word " lassie " disapproved by ; ceedingly sorry, yet, etc. opKovs there — :
Phryn.,p. 73. aiTTôrdv |ic — ijiocrev: . . . might be more oaths than one (vide on
promise first, followed by oath after a Matthew), but the plural was sometimes
little interval, during which the girl used for a single oath. Schanz cites
naturally hesitated what to ask. Ver. — instances from Aeschylus and Xenophon.
23. iqp,Co-ovs, genitive of tjiAwrvs, like — aOcrfjcrai a., to slight her, by treating
T||i,t(rr| (ra, plural), a late form = the the oath and promise as a joke a late ;
half, of my kingdom maudlin amorous : word, used, in reference to persons, in

generosity. —
Ver. 24. She goes out to the sense of breaking faith with (here
ask advice of her mother, implying that only). Kypke renders the word here:
she had not previously got instructions " noluit fidem illi datam fallere," citing
as Matthew's account suggests. Ver. — instances from Diod., Polyb., and Sept.
25. cviOvs p.ETa o-ttovStjs, without delay — Ver. 27. o-ircKovXdropa = speculator
and with quick step, as of one whose in Latin, literally a watcher, a military
heart was in the business. There had official of the empire who acted partly as
been no reluctance then on the girl's courier, partly as a police officer, partly
part, no need for much educating to as an executioner illustrative citations
;
brint^ her to the point vide remarks on ; in Wetstein. The word found its way
irpoPtPacr0€io-a in Mt. xiv. 8. Her into the Jewish language (here only).
mother's child. — tlavTTJs
^
(supply wpas), Ver. 29 relates how the disciples of John
on the spot, at once ; request proffered buried the carcase of their master. ir
with a cool pert impudence almost out- \ivr\fikti<ij, in a tomb. The phrase recalli
— —
auTT)*' T^ P'^Tpi auTTjs. 29. Kal &KouaavT€^ ol jia0Y)Tal auTou

rjXOof, Kal r\pay to iTTcifio auToG, Kal €6r]Ka»' outo iv tw^ jn'rjp.eiw.
30. Kal auvdyovrai 01 dTrooroXoi irpos tok 'iTjaoui', Kal dirr)Y-
yetXat' aoTw irdrro, Kal ^ oao iiroii\<Tav Kal oca cSiSaâi'. 31. Kal
eiTTCK * auToIs, " Acure u/ieis ooTol kot* iSioi' els cprj(iov tottok, Kal
dcairauEaOe * oXiyo*'." 'HcaK ydp 01 ipx6\j.€V0i Kal ol fiTrdyoKTCs
TToXXoi, Kal ovjSc (|>aYCik' t]UKaipouc.^ 32. Kal dirriXOoK eis eprj/AOK
To-rroc Tw irXotw ^ Kar* ISiaK. 33. Kal ciSoc auTOus uirdyovaas ol
o)(XoiJ Kal eTre'yfWffav auTOK* iroXXot • Kal ire^rj diro Tracrwf tw>' i AcHMi. n
To\tu>v *
a-uveooowoc ckci, Kai irpOT)XPo»' auxou?, Kai cruvi]Kvoy irpos 47.
'^
Omit Tcij most uncials (D has it). «Omit Kai ^BCDLAI.
3 Xtyci in i^BCLA 33. * avairavo-ao-9e in ^BCA.
* cvKaipovv in most uncials. ' TW v\. «is (p- TCTTov in I^BLA.
^ Omit 01 ox- ^ÂBDLAI al.
* BD have eyv«o-av and without an object (avrov or avrovt)
to mind the burial of Jesus. Did the successfully strove to obtain.— ivairav-
evangelist wish to suggest for the re- <rao-0(, aorist— only a breathing space in
flection of his readers a parallel between a life of toil. —
01 fp. Kal ol viraY. Many
the fate of the Baptist and that of Christ ? coming and going a constant stream of
:
(So Klostermann). people on some errand no sooner done ;
Vv. 30-33. Return of the Twelve (Mt. with one party than another presented it-
xiv. 13, Lk. ix. 10, 11). —
Ver. 30 transfers self — —
no leisure. ovSc (Itayciv evKaipow;
us from the past date of the horrible no leisure cvKaipoc, ver. 21), even to
{cf.
deed just related to the time when the eat imperfect, implying that it was not
;
fame of Jesus and His disciples recalled a solitary occurrence. What was the
the deed of guilt to Herod's mind. business on hand ? Probably a political
(rvvayovTai ol dirdcTToXoi irpos tov movement in Christ's favour with which
'lT)o-oi)v, the apostles (here only, and not theTwelve sympathised. Vide John vi.
in the technical sense of after days, 15. —
Ver. 32. T^) trXoltf. The boat
but = the men sent out on the Galilean which stood ready for service (iii. 9).
mission, the missioners) gather to Jesus. KaT* ISiav, privately, i.e., with Jesus only
Where ? after how long ? and what has in the boat, and without other boats
Jesus been doing the while ? No answer accompanying. As to the reason for
is possible. These are gaps in the this withdrawal into privacy cf Mk.'s
evangelic history. —
iravTa So-a lir. sug- : account with Mt.'s (xiv. 13), who con-
gests that they had great things to tell, nects with the report of John's death.
though vv. 12, 13 create very moderate Beyond doubt, Mk.'s is the correct ac-
expectations. The repetition of oora be- count. The excursion was an attempt
fore eSiSaâv = how much they had to escape from the crowd and from
taught (" quanta docuerant," Fritzsche), dangerous illusions again without suc- ;
may surprise. The teaching element cess. —

Ver. 33 explains why. clSor, etc., —
could not be extensive in the range of they (the people) saw them departing.
topics. Yet, if it took the form of per- €7r€Yvci»o-av (or fyvojcrav, BD) is better
sonal narrative concerning jfesus, it without an object (a-iiTois or avrov) =
might be copious enough, and really the they knew, not who they were, but what
principal feature of the mission. Vide they were after, where they were going,
notes on Mt., chap. x. Ver. 31. vficis — doubtless from the course they were
ttvTol, either you yourselves, vos ipsi,
: steering. ir«J-n—(from irtjos, adjective,
without the crowd (Meyer, Schanz), or, 68&>, understood), on foot, by land
better you the same men who have been
: round the end of the lake. <ruv€8pa(xov, —
hard at work and need rest (Weiss in they ran together, excited and exciting,
Meyer, Holtz., H. C). This sympathy of each town on the way contributing its
Jesus with the Twelve reflects His own rill to the growing stream of eager
craving for rest which He often un- human beings what a picture; Ths !
— — ;
384 KATA MAPKON Vi.
aur6y.^ 34. icai ^$eX6i)k' tlhtv 6 *lT}aoos ' ttoXOk oxXo*', kuI ôTrXay-
^yi(Tdr\ lit* auTois,' on r\<Tay u; irp^âra firj €)(Ok'Ta 7roip,cVa •
Kal
rjpâTo Si8daK«iK aoToiis iroXXd. 35. Kal i]8tj wpa; iroXXfj?
ycKOficVTjs, irpoaeXOorrfS airrw * 01 p.a0T|Tal aurou Xe'youcrii',' ' ""Oti

cpT]|x6s ôTiK 6 t(5ttoSi •'tî ^Stj (Spa iroXXii •
36. dTroXoaov aurous,
'ya d-iTcXOoKTCS els tous kukXu) dypoug kqi Kufxa;, dyopdaucric âuTois
apTOus * • Ti yap îynxriv ouk IxouaiK." ' 37. 'O 8c dTTOKpiOels

«iTr£K auToiSi " A(Stc auTOis up,cis <|>ayei»'." Koi X^youciK auTw,
"
dyopdaup-CK 8iaK07iu>K Srit'apiuK' aprou;, itai Zufi.€v^
'AiT£X0<5>'Tes
auToIs <âyflv." 38. 'O 8e Xt'yci auxois, " n<iaous aprou? <lxiTf
oTrdycTC Kal ^ iBcTc' Kal yeorres Xcyooai, " flcKTC, Kal 800 Ixûas."
39. Kal tircTa^cK aurois dcaKXiJ'ai' Ttdyra^ aufXTrâia aufXTroaia îri
Tw xXwpu \6pTu. 40. Kal dKîreaoK irpaaial Trpaaiai, dvd ^^ IxaTOf

Kal d»'d ^^ TTtyrfiKovra. 41. Kal XaûK toos Ttirrt aprous Kal tous
8uo ix0uas, dk-aPXe'ij/as ei$ toc oupav6y, cuXoyrjore •
Kal KareKXaae
Toos apTOUS> Kal e8i8ou tois p.a6i]Tai$ ootou' iko irapaGworn'^^ auTOis *
Kal TOOS 8uo ixûas cficpiae irdai •

42. koi liâyoe ird^TCSj Kal
i\opTa(jBr](Tav •
43. Kal -qpaK KXaajJiaTui' SwScKa Koiîv-ous TrXi^pecs,^'
^ J^BLA omit Kai o-uvt]X6ov irpos avrov (Tisch., W.H.). '^

Omit o I. ÂB al. pi.
' fTT avrovs in ^BD. * In BA, omitted in ^D. '' eXs-j-ov i;i ÊLA.
' For apTovs . . . cxoutriv J>^BLA have simply ti âyua-iv (Tisch., W.H.).
• 8iiv. SittK. in i^ÂBLA. ' Swcra.p.£v in h^BD. -ojitv LA (W.H.).
* Kai omit ^BDL 33. * avaKXifiTjvai in ^B. avoKXivai DLA.
*"
KttTtt in ^BD (Tisch., W.H.). " avTov omit ^BLA.
" vapaTi6wair in ^BLA. "B has xXatriiaTa 8. ko4>ivwv irXT)pw)i.aTa (W.H.).
ultimate result, a congregation of 5000. (Grotius, Holtz., H. C). —Ver. 39.

This the climax of popularity, and, from o-up-Trdoria «rvfi.. Hebraistic for ava o-vp..
the fourth Gospel we learn, its crisis {cf. Svo Svo, ver. 7) = in dining com-
(chap. vi.). —
irpoT)X6ov, "outran"(A. v.), panics. iirX Ty X^"PV X<'P'''<|>. on the
anticipated = 4>0a*'tiv in classics. green grass a reedy, marshy place near
;
Vv. 34-44. The feeding (Mt. xiv. 14-21, the mouth of the Jordan at the north end
—
Lk. ix. 11-17). Ver. 34. TJp|aTO 8i8a- of the lake. Vide Stanley's description
o-Kciv, He began to teach, constrained (Sinai and Palestine). Ver. 40. vpao-iai —
by pity (eo-TrXayxvio-BTj), though weary irpacriai = ava irpaaias, in garden flower
of and of popularity.
toil To teach; plots, or squares, picturesque in fact and in
Mt. says to heal. There could be few, description, bespeaking an eye-witness
if any, sick in a crowd that had come in of an impressionable nature like Peter.—
—
such a hurry. Ver. 35. upos jtoXX'^s, Ver. 43. Kal ^pav, etc., and they tool*
itbeing late in the day. iroXvs was ex- — up, as fragments (KXao-pLara, BL), the
tensively used by the Greeks in all sorts fillings (irXTjpoip.aTa) of twelve baskets.
of connections, time included examples ; kuI airb tuv Ix^vuv, and of the fishes,
inKypke and Hermann's Viger, p. 137 f. either over and above what was in the
The phrase recurs in last clause of this twelve baskets (Fritzsche), or some
verse («pa Ver. 37.
iroXX'^). 8i|vap. — fragments of the fishes included in them
8iaK. loaves of (purchasable
apTovs, (Meyer). Ver. 44.— irtvTaKtcrxiXtoi av-
for) 200 denarii the sum probably sug-
; Spes, 5000 men one loaf for 1000
: Mt. 1
gested by what the Twelve knew they adds :

X<^P^^^ ywaiKwv Kai iraLSiuv,
Wire in possession of at the time = seven women and children not counted. Of
pounds in the purse of the Jesus-circle these, in the circumstances, there would
—

^
Kol i.itb TWK l-)^Buiay. 44. koi tjaaf ol ^taycSfTes tou? aproos wcrei
jren-aicicrxiXioi afSpc;. 45. Kal euO^ws r]vdyKaiT€ Toiis fxaOif]Tds
auToC cfi^fjcai ets to irXoiOK, Kal irpodyeiK €is rh -nipav wpos

BT|6aai8(iK, Iws aoT&s AttoXuctt) ' t6k oxXok. 46. koi " diroTa^d- n Lk. ix. 61 ;
xiv. 33.
|xcKOS ouTOis, diniX6c»' els to opos irpooreu|acrOai. 47. Kal 6»j/ias Actsxviii
18.
ycKOji^KT]?, ^K TO irXoio*' cK p,âu tt]s OaXdo-cnjs, Kai auTos fx<5i'os
iTtl TTjs Y^5* 4^' ^°-'' s^^**' auTOus Pacravijop.î'ous ef r&

{Kauv€t.v ' r\y ydp 6 dceôs Ikoktios cm'itois . koI ' ircpl TCTdpTHK
ifioXaK^r rfjs koktSs epxcTai irpSs auToos, irepiiraTwf iirX rqs
9aX(£arcrTjs •
Kal rjOeXe irapcXGeic aurous. 49. 01 8c tSoio-es aurof
TTcpiiraToOn-a cttI ttjs SaXdaaT]?,* eSolac <{>dKTaafia ctfai,' Kal

dv'eKpalaK- 50. Trdrres ydp auTOK eiSoc, Kal crapdxOTjo-OK. Kal
eCQiios ^ cXaX-qo-e (irr* auTui', Kal X^yci aurois, " eaptreiTC • eyw
€ip,t, fi^ 4)oPcia0e." 51. Koi &v4î\ irpos aoToiis «ts to ttXoioi', Kal
eKoiraacK 6 d^'Cfios ' Kol XiOK Ik irepiaaoO ^ ^k lauTois l|ioTan-o, koI
' ^BDLA omit w<rei. ' airoXwev in b^BL. airoXua-T) is from Mt.
' i8o»v in ^BDLA, which (D excepted) also omit Kat before •ir«pi Tcrapr-qv
i^vXaKTjv. ttSev Kttt is a siinplification of the construction.
^ £Tri T. e. irepiTT. in i«?BLA 33.
^
OTi (j)avTacriAa ccttiv in ^BLA 33 (Tisch., W.H.).
* o 8« 6v6vs in ^BLA.
' ^BLA omit ck •jrcpio-orov (W.H.). It suits the situation and may have fallen
out by oversight, or been omitted as superfluous, though really not so.
be few, therefore probably not referred to must be that represented in some Latin
by Mk. copies " trans fretum a Bedsaida," C.
:
Vv. 45-52. Another sea-anecdote (Mt Veron. "a Bethsaida," C. Monac. Ver.
; —
xiv. 22-33). Luke drops out here and 46. a-TroTaâpcvos, having dismissed
does not join his brother evangelists till them, i.e., the multitude late Greek ;
we come to viii. 27. Ver. 45. €v9vs no — : condemned by Phryn., p. 23 (lK<f>vXov

time to lose it was getting late.
;
iravv). —Ver. 48. kv ry IXa-uvciv, in pro
•qvdyKao-*, vide on Mt. «ls ri ir^pav — : pelling (the ship with oars). ircpl t€t. —
we are apt to take this as a matter of 4>vX., about the fourth watch, between
course as = to the other (western) side three and six in the morning, towards
of the lake, and consequently to assume dawn. — TJAcX*
—irapeXOeiv, He wished to
that irpos Bi]0(rai8av points to a Beth- pass them " praeterire eos," Vul. it ap- ;
saida there, distinct from Bethsaida —

peared so to them. Ver. 50. Not quite
Julias (John i. 44). But the expression an instance of Mark's habit of iteration;
els T. IT. may mean from the south end explains how they came to think it was a
of the plain El Batiha, on the eastern phantasm. All saw what looked like
side, to the north end towards Bethsaida Jesus, yet they could not believe it was
Julias, the rendezvous for the night. In He, a real man, walking on the water ;
that case the contrary wind which over- therefore they took fright and rushed to
took the disciples would be the prevailing the conclusion: a spectre! Ver. 51. —
wind from the north-east, driving them iK(5Traa-«v, as in iv. 39 —
\(av Ik ircpio-o-ov,
in an opposite direction away from very exceedingly, a double superlative,
Bethsaida towards the western shore. a most likely combination for Mark,
This is the view advocated by Furrer. though Ik irep. is wanting in some im-
Vide Zeitschrift des Paldstina-Vereins, portant MSS. and omitted in W.H.
B. ii. (1879). Holtz., H. C, thinks that Cf. WepeKirEpio-crov in Eph. iii. 20.- —
either this view must be adopted or the Ver. 52 reflects on the astonishment of
true reading in the clause referring to B. the Twelve as blameworthy in view of
25
; —
386 KATA MAPKON VI. 52-56
^6au|iaô»'.' 52. ou y^P <ruvr\Kay IkX tois fipTOts •

tjk ydip {\ KopSia
O Ch. Till. aUTMf ^ ' TTCTrwpWfltVT].
xii. 40. 53. KAI SiaiTtpao-acTes ^XOok îrl Ti\v YT** ' Tet'riffap^T,* ical
Rom. xi.
a Cor. T'po(Twp)xiaaT]aa»'.
'A 54.
^7>\A/
tcai
>^)
tlthvovTuy auruv €K
^ \ t
tou ttAoiou, euSews
>A.
7.
îriY»'o>'Tes auT^K, 55. TrepiSpajA^KTts ' o\r]y t^v Trepix<«'po»' * fK(lyr\v,
P a Cor. iv. T]pâ»'TO itrX toI; Kpa^^drois toO; xaKus c)(OKTas ' irepiêpeic,
10.
It. 14.
Eph.,
OTTOU
.
T^KOUOk OTl
•j-Tj €Kei '
tOTl. ,a^-
Kai
50. OTTOO
*•
Qk CtaCTTOpeUCTO CIS
KWfJias ^fj ^ TToXeis TJ

^ dypous, ^k rais dyopais eriOoui' ' Toiis ivQevouv-
Tas, Kal irapcKciXouK aur^c, Iva k&v tou KpaaTr^'Sou tou ifiariou aurou
avI/ufTat Kal ocoi &v TJTTTorro ^^ aurou, âwôrro.
' ^BLA omit Kai c9av|i.a||ov, which is superfluous.

* For Tiv Yop . . . ^BLA have
avTwv oXX Tjf, etc., and A^BI avTwy ij Kap.
* i-ri. T. y. TjXeov in ^BLA 33.
* (ic before Tcv. in J<^BLA 33.
* ircpic8pap.ov in ^BLA 33 (with xai before T)pfavTo).
« ûpay in ^BLA 33. ' ckci omit ^BLA.
' (IS before iroXtis and aypovs in ^6 DA.
» €Ti9«o-av in J^BLA. ^ Tj»|;avTo in ^BDLA 33 at.
the feeding of the multitude.

recent Chapter VH. Washing of Hands.
One might rather have expected a re- SVROPHENICIAN WoMAN. A DeAF-
ference to the stilling of the storm in MuTE Healed. — Vv.
1-23. Concerning
crossing to Decapolis. But that seems ceremonial ablutions (Mt. xv. 1-20).
to have appeared a small matter com- Ver. I. Kal connects what follows very
pared with walking on the sea. The loosely with what goes before not tem- :
evangelist seems anxious to show how poral sequence but contrast between
much the Twelve needed the instruction phenomenal popularity and hostility 01
to which in the sequel Jesus gives Him- the religious leaders of the people, in the
self more and more. —
view of the evangelist. nv^s rStv ypcip..,
Vv. 53-56. The landing (Mt. xir. 34- etc., some of the scribes who had come
36). —Ver. 53. irpoo-topiAô-flirio-av (irpos from Jerusalem, cf. iii. 22, and remarks
from opfxos), they came to anchor,
ipftltid there. —
Ver. 2. koX ISdvTcs the sen- :
or landed on the beach here only in ; tence beginning with these words pro-
—
N. T. Ver. 55. e-iri toi$ Kpappdrois, perly runs on to the end of ver. 5, but
upon their beds, vide ii. 4. ircpi(j>^p(iv, — the construction of so long a sentence
to carry about from place to place. If overtaxes the grammatical skill of the
they did not find Jesus at one place, they writer, so it is broken off unfinished
were not discouraged, but carried their after the long explanatory clause about
sick toanother place where He was Jewish customs, w. 3-4 a kind of —
likely to be. Their energy, not less than —
parenthesis and a new sentence begun
the word Kpa^âTois, recalls the story at ver. 5 = and seeing, etc. (for the
in ii. 1-12. —
oTTov tJkovov on (trriv, not Pharisees, etc.), and the Pharisees and
wherever He was = 5irov tjv, but: wher- scribes ask instead of
; they ask, etc.:
ever they were told He was l<my, ; The sense plain enough, though gram-
present, from the point of view of those —
mar crude. rivas t. p,a9., some of the
who gave the information in indirect disciples, not all. When ? On their
discourse. Vide on this, Burton, M. and evangelistic tour? (Weiss Holtz., ;
T., § 351. Ver. 56. — Kwp.as, -irdXeis, H. C.) We

have here, as in i. 24, a
iypovs point probably to a wider sphere
: case of attraction = seeing some that
of activity than the plain of Gennesaret. they eat (oti â0iov<ri, W.H.), for seeing
This was practically the close of the that some eat (oti rives ec). dviTrrots, —
healing ministry, in which the expecta- unwashed, added to explain for Gentile
tion and faith of the people were wound readers the technical term Koivats = pro-
up to the highest pitch. fane (cf. Rom. xiv. 14). Vv. 34. Ex-—
:
VII. 1-6. EYAIFEAION 387
VII. I. KAI auvdyovTai irpos auTof oi âpio-aioi, Kai Tit'cs Tur

YpajJifJiaTÛK, 4X06rres diro 'icpoo-oXufxww • 2. Kal iSorres rivhs twk
apxous * e|i.^fi«|/arro * •
3. (01 y^P apio'aioi lai irdiTcs 01 'louSoioi, f^"'"^^^]
iav fAT) "-n-oYfAii rds X^^P**?' """^ âOiouai, "poTourres ttji'
»'i>|'w»âi ^^
^^*9-^^,y
^^- *'- 3^
TrapdSoCTH' TWk' irpeapuWpu>' 4. Kal diro dyop&s, ii^v p^ * Pairxi-
• "=
Kal aWa TToXXd i(mv t irapâôK KpaTcik,

crutyrai,*
,
"
PaTTTiaUOUS
ouk laOiouai
,
TTOTTJpKOf
,
•
Kai
%>»,
^CaTUI' Kai
\\'
X^XkCUK KOI
^\~s\<^
kXu'WK"-; Heb.vi.a;
Col. ii. la.
. - ^ « - i.t. 10.
« , -^ . » « J.
5. eTreiTa" cTrepwrojaif ootok 01 <Papiaoioi Kai ot YP'*H'P-'^'''^''5' « Acts xxi.
" Aiari, 01c ik-^ f -"T Kara\v

,. ircpnraTouai ^c
irapdooaiK tuv
~ "'• Rom
|j.a6T]Tai aou ou ttik ' yiu. ^.
;
TrpeffPoTe'pwj', dXXd d>'iTrrois ' x^P*'''^''
to'îowo'i tok aproi' " 6. *0 Be
diroKpiOels ' etircK aurois, "*Oti KaXws •jrpoe<|>iliTeu<Tci' 'Haatas ircpl
UfAWK TWK UlfOKpiTUK, W? Y^YP '*''"''*'' ' ^^'''OS ^ ^"^^S TOIS X^l^Ô'^ |**
1 oTi before Koivais with (crdiovo-v in ^BLA 33 (Tisch., W.H.).

' Tovs before apxous in ^BDLNAZ.
' Omit €H€|i\|/avxo ÂBLA. It was doubtless introduced to help the construction.
* ^B have pavxto-wvTai (W.H. text).
» Kot kXivwv is omitted in fc^BLA (W.H. marg.), but found in D. It might fall
out by similar ending, and was hardly likely to be added as a gloss.

«itai in jf^BDL 33.
">
ov irtpi. oi (AaS. aov in ^BLA (Tisch., W.H.).
* Koivais in J>^BD for aviirxois, which seems an explanatory substitute.
» Omitted in ^BLA 33, also ori before KaXw*.
planatory statement about Jewish cus- way of climax: before eating they wash
toms, not in Mt. irdvTCS ol "lovS. the — : the handsalways. When they come
Pharisees, the thorough-going virtuosi from market they take a bath before
in religion, were a limited number but ;
—
eating.") irornptwv, ita-rHv, xaXKiuv
in this and other respects the Jews the evangelist explains how the Jews not
generally followed ancient custom. The only cleansed their own persons, but also
expression reminds us of the Fourth all sorts of household utensils alto- —
Gospel in its manner of referring to the gether a serious business, that of pre-
peopleof Israel— the Jews— as foreigners, serving ceremonial purity. The two
Mark speaks trom the Gentile point of first articles, cups and jugs, would be
view.—irvY(*xi., with the fist, the Vulgate of wood earthen

;
vessels when defiled
has here crebro, answering to irvKvd, a had to be broken (Lev. xv. 12). The
reading found in i«^. Most recent inter- second word, |€<rxwv, is a Latinism =
preters interpret ttvyia-q as meaning that sextus or sextarius, a Roman measure =
they rubbed hard the palm of one hand li English pints here used without
;
with the other closed, so as to make sure reference to contents = «rc««i in Vulg.
that the part which touched food should —xaXK£uv = vessels of brass. The Kal
be clean. (So Beza.) For other inter- KXiviv, added in some MSS., will mean
pretations vide Lightfoot, Bengel, and couches for meals on which diseased
—
Meyer. Ver. 4. dir' aYopds, firom mar- persons may have lain (lepers,
At last we come to the
etc.).
ket understood = Sxav IEX6u<ri

(coming —Ver. 5. point,
in D), a common ellipsis, examples in the complaint of the jealous guardians ol
Raphel, Kypke, and Bos, Ell. Gr., p. 98. Jewish custom, as handed down fron
—pavT£<rwvxai(i«^B), they sprinkle. The the elders (icaTtt Tr|y iropdSoo-iv x. ir.),
reading, Pairxio-uvxav (T.R.), may be in- against the disciples of Jesus, and in-
terpreted either as = dipping of the Anndj directly against Jesus Himself —8iaxf
(mersionem mantium, Lightfoot, Wet- ov ircpnraxovo-t Kaxd: for tnis Mt.
stein), or, bathing of the whole body, substitutes 8. irapaPaivovo-u
(Meyer. "The statement proceeds by Vv. 6-13. The reply 0/ ^ esus. It con-
388 KATA MAPKON VII.
Tifxa, VJ Se KapSia airuv ir^ppw 6.-iri\ti Air i\kou. 7. }i.dTT)K S«

.
aiôrrai jie, SiSaaKOKTcs SiSaaKuXias, ^rrciXfiaTa dkOpoSirwy * 8.
*A4>^>T€S Yap ^ TTjK crroX^f tou 6eoC, icpaTciTe ttji' -irapdSoaiK twk
dcdpcjircjv, PaTTTi(rp.ous ^caruf xal irorripiwK, ical dXXa Trap6|j,oia
Cor. 1.19. ToiaoTa TToXXd iroiciTe." '^

9. Kal ekeytv aurol^y " KaXws '
dOcTcire
x,\r -^-.
1 1
Gal. ii. si;

lii. 15. CKTOATJV tou OcOU, IKO
TT)»'
« .t > t-
TTIf irapClOOaiK UfiWK TTJpi^<rT|T€.
..-
10. MU(7T)S
'
ydp ctire, *
Tip,a rbv iraWpa ctou Kal n]v {XTjT^pa aoo** Kai, '6
KaKoXoytiJ*' irax^po ^ fiTjxe'pa Safdrw TcXeoTdrw •

II. "Yficis 8e
Xcyere, 'EAk ciirj) ar6pci)iros tw iraxpl tj ttj ^J.r\rpi, Kop^df, (o eori.
SbJpo»',) o cdf ^1 ^p.ou u<|>cXT)6ri9 12. Kal' oukcti d<})icTe auTOK ouSc^
TroiT]aai tw iraTpl auTOo * f\ Tg P'i]Tpl auToG,* 13. dKupourrcs tok
Xoyov TOU eeou rg Trapa86(T€i u\i.u»v •g irapeSuKaTC •
Kal irapop-oia
ToiauTa iroXXd TroiciTC. 14. Kal irpoaKaXeadp.ci'os irdrra^ tok
oxXoK, IXcYCK auTois, "'Akouct^* |iou irdrresj Kal (tuvUte.^ 15.
ouS^c loTiK I|u9cf tou avQpuTTOv cio-iropcu^fiicKOK Cis auT^K, o Sufarai
*
Yap omitted in ^BLA.
' All sJter av9pwirwv is omitted in ^BLA, and is obviously a gloss taken from
ver. 4.
» Omit Kai ^BDA. * t^BDL omit atrrov in both places.
* iraXiv instead of irarm (substituted for a word not understood) in ^BDLA,
Vulg. Cop.
* aKovo-ara in DDL and o-vvctc in BLA, The presents in T.R. are from Mt
sistsof a prophetic citation and a counter- redundant phrase {suek, similar) ex-
charge, given by Mt. in an inverted pressive of contempt. C/. Col. ii. 21
order. Commentators, according to Heb. ix. 10.
their bias, differ as to which of the two Vv. 14-16. The people taken into the
versions is secondary. Ver. 6. KaXw; — : discussion. — irpoo-KaXccrdp.cvos
the :
twice used in Mk. (ver. g), here = appo- people must have retired a little into the
sitely, in ver. 9 ironically = bravely, background, out of respect for the
finely. The
from Isaiah is citation Jerusalem magnates. dKoiJo-aTc p.ov,—
given in identical terms in the two etc., hear me all ye, and understand; a
accounts. Ver. 8. —
At this point Mk.'s more pointed appeal than Mt.'s hear :
account seems secondary as compared —

and understand. Ver. 15. This saying
with Mt.'s. This verse contains Christ's is called a parable in ver. 17, and Weiss
comment on the prophetic oracle, then, contends that it must be taken strictly as
ver. 9, on to say the same
He goes such, i.e., as meaning that it is not foods
thing over again. Ver. 10. Muo-»js,— going into the body through the mouth
Moses; God in Mt., the same thing in that defile ceremonially, but corrupt
Jewish esteem. Ver. 11. KopPav: Mk. — matters issuing from the body (as in
gives first the Hebrew word, then its leprosy). Holtzmann, H. C, concurs.
Greek equivalent. Ver. 12. Here again — Schanz dissents on the ground that on
the construction limps it would have ;
thisview the connection with unclean
been in order if there had been no XeycTe hands is done away with, and a quite
after ufteis at beginning of ver. 11 = but foreign thought introduced. Mt., it is
ye, when a man says, etc., do not allow clear, has not so understood the saying
him, etc. Ver. 13. ij — irape8(i>KOT€, (xv. 11), and while he also calls it a
which ye have delivered. The receivers parable (ver. 15) he evidently means
are also of the tradition,
transmitters thereby an obscure, enigmatical saying,
adding their to the weight ofquota needing explanation. assume that Why
authority. Trap6p.oto —
roiavTa iroXXa : Mk. means anything more ? True, he
many such similar things, a rhetorically makes Jesus say, not that which cometh
—

auTof Koicucrai, ^ • dXX& Tol €K7rop6u6p.€Ka ajr' auToC, iKtivd ' ^<rri
ra Koif 001*70 t6>' akOpojirow. 16. ci ns e)(€i wra aKouei*', aKoocTW.'
Kai OTC eiariXOec
17.
a»>~
|i.atft]Tai auTOu ircpi.
\,»
eis oikoi'
tt)S
dTro toO ©xXoo,
n \ • £
irapapoXtjs.
r>
lo.
' eiTT)pwT(iJk'
Kai
\\»
Xeyci
auro*' 01 g Ch.
,-
auTois» (tiko n)-
xi. 29.
Lk. XX. 40
" OuTW Kttl ufjieis •'otCTui'eTOi lore; ou 'oetTC on ird>' to e^wOet'hRom.i.ai,

'' *' '^'
€ioTropcu6|ji€i'oi' €ts rbv a^'Opuirot' ou SuKarai auTOk Koik'uo'ai ; '
19. oTi ouK ciairopEueTai auToG eis Tr)t' KupSio', dXX' els t^k
KoiXta*' • Kai CIS TOM diêSpciiKa eKiropeoerai, KaOapilÔK * irdiTa rd
PpwfiaTa. 20. EXeyc 8^, " On to Ik toO dkOpoSirou eKiropeuoficcoK,
tKeij'o Koivoi Toi' dkGpwTroc. 21. lawOcK ydp €k tJ^s KapSias Twr
dvOpoiiTWk' ot SiaXoyiffixol ol KaKol ^Kiropcuonrai, fiducial, iropKciai,
<^6voi, 22. KXoirai,* TrXeoi/eliai, ironripiai, 86Xos, da^yeia, 64>6aX|x6s
TrocTjpiJs, pXaai^Tjfxia, u-]rcpT]4>afia, d(f>po(runf]. 23. irdvTo raura
TO, -ironf]pd lawOct' cKTropeucTai, Kai Koifoi tok deOpuTTOv."
^ KOivuo-ai avTov in ^LA (B to koivovv cu).
' ra CK TOW av8. cKirop. in ^BDLA 33, and cKctva omitted in ^BLA.
' Omit whole verse ^BDL. It is probably a gloss.
* Tijv 7rapa|3oXi]v for irept t»|s. it. in ^BDLA 33.
" KttOapi^cDV in tÂBLA al., Orig. (modern editions).
* iropveiai, KXoTrai, ôvoi, |iotXEiat in ]{>^6LA.
out of the mouth, but the things which throughout is that ethical defilement is
come out of the man. But if He had alone of importance, all other defilement,
meant the impure matters issuing from whether the subject of Mosaic cere-
the body, would He not have said Ik tow monial legislation or of scribe tradition,
a-w|iaT0«, so as to make His meaning a trivial affair. Jesus here is a critic ol
unmistakable ? On the whole, the most Moses as well as of the scribes, and in-
probable view is that even in ver. 15 the troduces a religious revolution. xaOa- —
thought of Jesus moves in the moral pHôiv (not -ov) is accepted generally as
sphere, and that the meaning is: the only the true reading, but how is it to be con-
defilement worth serious consideration is strued ? as the nominative absolute
that caused by the evil which comes out referring to a4)E8p(i>va, giving the sense:
of the /(ifar< (ver. 21). evacuation purges the body from all
Vv. Conversation with the
17-23. matter it cannot assimilate ? So most
disciples. —
oIkov airb tov oxXov =
els recent commentators. Or ought we not
alone, apart from the crowd, at home, to terminate the words of Jesus at Ik-
wherever the home, pro tern., might be. irop€u€Ttti with a mark of interrogation.
Whatever was said or done in public and take what follows as a comment of
became habitually a subject of con- the evangelist? = iKiropcvcTai ; KaOa- —
versation between Jesus and the Twelve, piûv, etc. : this He said, purging all
and therefore of course this remarkable meats; making meats clean, abolish-
all
saying. Ver. 18. — Here, as in vi. 52, ing the ceremonial distinctions of the
Mk. takes pains to make prominent the Levitical law. This view was adopted
stupidity and consequent need of in- by Origen and Chrysostom, and is
struction of the Twelve. ovtu Kai v., vigorously defended by Field, Otium
etc. are ye, too, so unintelligent as not
: Nor., ad loc, and favoured by the Spk.,
to understand what I have said: that Commentary. Weizsacker adopts it m
that which goeth into the man from his translation " So sprach er alle
:
without cannot defile ? Ver. ig. 8ti — —

Speisen rein ". Ver. 20. cXeytv Sk the :
oviK . tls Tt)v KapSittv

. . this negative : use of this phrase here favours the view
statement is not in Mt. The contrast that KaOapt^wv, etc., is an interpolated
makes the point clearer. The idea remark of the evangelist (Field). Ver. —
; —
390 KATA MAPKON VII.
24. Kal iK€l&ev ^ dfacTTois djniXOc*' eis to fie06pt,a ' Topou itai
IiSwkos.^ Kal eiCTtXOwK €19 t^v* oiKi'a*', ouSeVa TjGeXe yi'wk'ai, Kal
il.k. viii.47. ouK TiSuKîGi] ' '
Xa0ei»'. 25. dKouaaaa vAp ' voi'^ ircpl auTOu, ris
Acts xxvi. , , . , , „ - > /A \n ,
26. a Pet. €ix« TO uuyaxpto*' auTT]s irj'cufia aKauaproK, iXvouaa '
Trpoaîvecre
iii.
part.
5, with, , ^
Heb. TTpOS TOUS
-
TTOOaS aUTOU
,» •
zr-fevt
20.r\v OC T) yut'T)
>tc»x/'
EXXtJI'lS, Iupo<})Ol-
,
j with irpo? viaaa * tw y^*'*'' ' '^"^ ripcSra auroK ifa to Saifjitii'iov ck^ciXXt] * ^k
andaccus. «/> »
hereonly. TT]s eoyaxpos ofiTJjs.
• ,« in><^<<«. . ^1*5
27. o b€ Itjaous ciTreK *" aoT|], " A4>es irpwTOK
-
^ cKciOcv 8c in ^BLA.
' |x(0opia is an interpretative harmonising (Mt. xv. 22) substitute for opia in
t^BDLA (Tisch., W.H.).
» DLA omit Kai I. (Tisch.), found in fc^B (W.H. bracket).
* Omit Trjv tÂBLA, etc.
' TiSvvao-eT) in ^B (Tisch., W.H.). .tieî DA (Trg., R.V.).

' aXX' €v6v% before aKov(ra«ra instead of yap in ^BLA 33.
^ Tl St yvvy\ Tjv in J<5BDLA 33.
B
Zvpa<j>oiviKi(ro-a in B and many other uncials = Zvpa 4>ot.viKia-om>
9 €KâXT, in tÂBDLAI al.
^^ For o Sc I. ciircv ^BLA 33 have Kai cXryar.
21. An enumeration of the things which heathen stranger (Weiss) than that of a
come out of the man, from the heart friend (Meyer, Keil). ovSevo fjOcXe —
first sixplurals, iropvciak, etc. ; then six yvbivai, He wished no one to know (He
singulars, SiiXos, etc. (ver. 22). — Ver. 23. was there); to know no one (Fritzsche),
Concluding these bad
reflection : all comes to the same thing desires to be :
things come out from within and defile private, not weary of well-doing, but
the man. Commonplace now, what a anxious to do other work hitherto much
startling originality then 1 hindered. ov/k ^S-uveLtrOT] XaOeiv, He was
Vv. 24-30. The Syrophenician woman not able to escape notice not even here!
—
;
(Mt. XV. 21-28). ^KtiGev Si dvaoTos — Ver. 25. eviStis does not imply that
:
points to a change firom the comparatively the woman heard of Christ's arrival as
stationary life by the shores of the lake soon as it happened, but that, after
to a period of wandering in unwonted hearing, she lost no time in coming = as
scenes. Cf. x. i, where avoaras is used soon as she heard. Yet sorrow, like the
in reference to the final departure from demoniacs, was quick to learn of His
Galilee to the south. The tk, instead of —
presence. OvyaTpiov: another of Mk.'s
the more usual Kal, emphasises this —
diminutives. Ver. 26. 'EXXrjvls, Zvpa,
—
change. els tJi 8pia T., not towards ôlv(Kl(rot^ a Greek in religion, a Syrian
(Fritzsche), but into the borders of Tyre. in tongue, a Phenician in race (Euthy.
There can be no doubt that in Mk.'s Zig.). The two combined
last epithets
narrative Jesus crosses into heathen into one would describe her as
(Ivpot}).)
territory {cf. ver. 31). In view of the a Syrophenician as distinct from a
several unsuccessful attempts made by Phenician of Carthage. Mk. is careful
Jesus to escape from the crowd into quiet to define the nationality and religion of
and leisure, so carefully indicated by the woman to throw light on the sequel.
Mk., this almost goes without saying. — Ver. 27. a4>es irpJiTov, etc. : a milder
Failing within Jewish territory. He is word than that in Mt. (ver. 26) it is ;
forced to go without, in hope to get here a mere question of order first Jews, :
some uninterrupted leisure for confidential then Gentiles, St. Paul's programme,
intercourse with the Twelve, rendered Rom. i. 16. In Mt. we read, ovk ?<m
all the more urgent by scenes like that KaX^v, it is not right, seemly, to take
just considered, which too plainly show the children's bread and to throw it to
that His time will be short. els oIkiov, — the dogs. Mk. also has this word, but
into a house; considering Christ's desire in a subordinate place, and simply as a
for privacy, more likely to be that of a reason for the prior claim of the children.
— —
24—32. EYAriEAlON 391
yopTuoOrji'ai tA riKva- ou yap KaXo*' cctti ^ XaPelc r6y aprov ru>v
Te'K^•a)f, Kal PaXeit' toIs KUKaptois." * 28. 'H St dTvcKpiGn] Kal X^yei
auTw, " Noi, Kupie •
Kal y«P ' Tot KUf dpia u-noKd,T<a tt]s TpaiT-e'itjs
JffOiei ' diro Ti!}V Î'jîoiV rdy TraiSiww." 29. Kal ctTrfic aurr], " Aia
toGtov Toi' Xoyoi', oTTaye eleXrjXoOe to Saifiofioi' €k ^r^s OuyaTpos
aou." * 30. Kal direX0oGo-a els Toi' oikoi' aurrjs, ciSpe to Baiiiokiof
e^6XT)Xu8os, Kal tV OuyaT^pa P€pXT||ji,e'i/T|i' em tt^s KXifi^g.*
31. KAI TTciXn' e|eX9a)i' eK tSiv opi'wc Tupou Kal* ZiSoicos, TJXSe
irpos^ Tr]v 0aXacr<7a>' tyJs faXiXaias, aya \i€(TOV rStv 6ptb)v AeKaTroXeus.
32. Kal 4ie'pouaif auTw k(i>4>ov (jLoyiXdXov,^ Kal irapaKaXoGaii' auTOf
'
eoTTi KaXov in ^BDLA and âXeiv after tois kvv. in ^B.
"
yap omitted in i«^BD 33. It comes from Mt.
^ ccrOici a grammatical correction for c(r6iovirt.v in ^BDLA al.
* ^BLA have to Satp.. after €k ttjs ttvy. orov.
^
ij^BLA invert the order of the facts, to Saiji. eêX. at the end. The order in
T.R. is due to the feeling that it was more natural: cure first, quiet resting in bed
following. For t, 9vy. PepXtjjievtjv i<^BLA 33 have roiraiSiov P«PXti|X€vov (Tisch.,

W.H.).
^ T|Xe€ Sia IiSmvos CIS in ^BDLA. ' ^BDA have icai before jioyiXaXov.
We note also that Mk., usually so full in which showed the quick wit of the/a«/A
his narratives compared with Mt., omits which Mt. specifies as the reason of the
the intercession oftheTwelve with Christ's exception made in her favour. Ver. 30.—
reply (Mt. vv. 23, 24). Yet Mk.'s, " first pi^\r]fi.(vov :the emphasis lies on this
the children," is really equivalent to " I word rather than on iraiSCov (Bengel), as
am not sent," etc. The former implies: expressing the condition in which the
" your turn will come " the latter " to
; : mother found her daughter lying qtiietly
:
minister to you is not my vocation". {" in lecto molliter cubantem sine ulia
This word, preserved in Mt., becomes jactatione," Grotius).
less harsh when looked at in the light of It is probable that this interesting in-
Christ's desire for quiet, not mentioned cident cannot be fully understood without
in Mt. Jesus made the most of the taking into consideration circumstances
fact that His commission was to Jews. not mentioned in the narratives, and
It has been thought that, in comparison which, therefore, it does not fall to the
with Mt., Mk's report of Christ's words expositor to refer to. On this vide my
is secondary, adapted purposely to book. With Open Face, chap. vii.
Gentile readers. Probably that is the Vv. 31-37. Cure of a deaf-mute,
case, but, on the other hand, he gives us peculiar to Mk. Mt. has, instead, a
a far clearer view of the extent and aim renewal of the healing ministry on an
of the excursion to the North, concerning extensive scale, the thing Jesus desired
which Mt. has, and gives, no adequate to avoid (xv. 29-31). —
Ver. 31. After the
—
conception. Ver. 28. o.vtKpi6r\, aorist, instructive episode Jesus continued His
hitherto imperfect. Wecomenow towhat journey, going northwards through (Sia,
Mk. deems the main point of the story, vide critical notes) Sidon, then making a
the woman's striking word.— viroKaTw t. circuit so as to arrive through Decapolis
Tpair., the dogs under the table, waiting at the Sea of Galilee. The route is not
for morsels, a realistic touch. t«v more definitely indicated ; perhaps it was
vj/iX^wv t. «.> not merely the crumbs along the highway over the Lebanon
which by chance fall from the table, but range to Damascus; it may conceiv-
morsels surreptitiously dropt by the chil- ably have touched that ancient city,
dren ("qui panemsaepeprodigunt,"Beng.) which, according to Pliny (//. N., v.,
to their pets. Household dogs, part of 16), was included in Decapolis [vide
the family, loved by the children hard ; Holtz., H. C, and Schiirer, Div., ii.,
and fast line of separation impossible. vol. i., p. 95). —
Ver. 32. (toyiXiiXov,
Ver. 29. 8ia t. t. \6yov, for this word. speaking with difficulty ; but here for
— ;
392 ivATA MAPKOiN VII. 33-37.
Iva eTriOf) aurio tt)k X^^P'^' 33- •'^^^ dTroXaP<Jp,c»'os auroy diro toG
k Ch. viii.
2\. John o^Xou Kar' iSittK, eâXe tous SaKToXous aorou «is ra. wxa aurou,
ix. 6.
Lk. vii. I. Kal ^ TTTuaas T]<j/aTO yXwatnjs adrou, kuI d>'aPX€'\J/os
1 tt)s 34. els
Acts xvii.
3o. Heb. Toc oupacot', ôT^t'ttlt, Kal X^y^^ aoTw, " *E<j>4)a6d," o ^ctti, " Aia-
V. II (pi.
= orf;ans i'oi)(0TiTi." 35. Kal eidiuis ' 8tT)voix0il<Ta>' ' aorou al ' dKoai • Kal
of hearing).
m <•/. the eXu0if] 6 8e(rp.6s rps y\u)(r<n]<i aurou, Kal eXdXet 6p0ilis. 36. Kai
verb in
Kom. V. 20 SieoTeiXaro aurois ii'o (iTjSei'l iliruHTiv^ • ocrov 8c aur^s * aurois
anduTrepnt-
in I Thess. SicoT^Xero, jjidXXoK irepiaaorcpof CKi^puaaoi' •
37 Kal " uircpTTcpia-
T. 13.
n const. Ch. (Tw? iitTi\r]aaovTO, X^yokTcs,
" KaXcos irdrra ircTTOtTjKC •
xal T0U9
i. 17. Acts
iii. 12. Ku<|>oOs iroici dKouen', Kal roiis * dXdXous XaXet*'.**
'
tv6£(i)s is omitted here in ^BDL
33 and inserted before tXvfli] in ^LA ; wanting
l>ere also in 13D it. (W.H. omit both).
' TjvoiYTjo-av in ^BDA. T.R. assimilates to ver. 34. * Xeyuonv in ^BL 33.
*^B[.A omit avTos and insert an avrot before |&aXXov {Tisch., W.H.). The
T.R. is an attempt at improving the style.
* Tovs omit ^BLA 33.
dumb. Cf. aXdXovs, ver. 37, used in understand the exhausting nature of the
healing ministry. It meant a great
Sept., Is. XXXV. 6, for D >'t>^ dumb, here —
mental strain. c<{>4)ada, an Aramaic
only in N.T. —Ver. 33. onroXapdpitvos, word =as Mk. explains, SiavoixB'nTi.
etc., withdrawing him from the crowd doubtless the word actually spoken — Be
apart. Manj' reasons have been assigned opened, in reference to the ears, thougli
for this procedure. The true reason, the loosing of the tongue was part of the
doubtless, that Jesus did not wish to
is result ensuing. Ver. 35.— al oiKoat,
be drawn into a new ministry of healing literally, the hearings, here the instru-
on a large scale (Weiss, Schanz). ments of hearing, the ears. So often in
câXc Tous SaKT-uXous, etc. one finger of : classics. —cXdXci 6p9u>s, he began to
the right hand into one ear, another of speak in a proper or ordinary manner,
the left hand into the other, on account implying that in his dumb condition he
of the narrowness and depth of the hear- had been able only to make inarticulate
ing faculty, that He might touch it sounds. —
Ver. 36. p,aXXov ircptaaoxcpov,
(Sia t6 arcvov Kal âBv ttjs aKorj; Iva a double comparative, forcibly rendered
@i^X\ TavTTjs, Euthy. Zig.). Deafness is in A.V., " So much the more, a great
first dealt with it was the primary evil.
; deal ". Cf. 2 Cor. viu 13. This use of
— TTTvtj-as, spitting on what, the tongue
; p.dXXov to strengthen comparatives is
of the dumb man as on the eyes of the found in classics, instances in Raphel,
blind (viii. 23) ? So Meyer. Or on His Annon., ad loc, and Hermann's Viger,
own finger, with which He then touched p. 719. — Ver. 37. {nrtpTTipitraui, super-
the tongue ? So Weiss, Schanz, abundantly, a double superlative here ;
Kloster., Holtz. (H. C), Keil. Mk. only. —KaXus *. ireiroiT)Ki, He hath
leaves us here to our own conjectures, done all things well. This looks like a
as also in reference to the import ot reflection on past as well as present the ;
these singular acts of Jesus. Probably story of the demoniac, e.g. Observe the
they were meant to rouse interest and •n-oiti, present, in next clause, referring to
aid faith in the dull soul of the sufferer. the cure just effected. It happened in
(Vide Trench, Notes on the Miracles.) Decapolis, and we seem to see the in-
Ver. 34. avapX^t)/as, itrriva^f Jesus : habitants of that region exhibiting a
looked up in prayer, and sighed or nobler mood than in chap. v. 17. OJ
groaned in sympathy. In this case a course, there were no swine lost on this
number of acts, bodily and mental, are occasion. Their astonishment at the
specified. Were these peculiar to it, or miracle may seem extravagant, but it
do we here get a glimpse into Christ's must be remembered that they have had
modus operandi in many unrecorded little experience of Christ's healing work ;
cases ? On the latter view one can their own fault.

—
VIII. 1—6. EYArrEAiON 393

VIII. I. 'EN €K6i»'ais Tats pfi.epats, irafiiroXXou ^ 0^X00 oktos,
Kai fAT] €)(6i'T0JC ri <^dy(j)cn, TrpoaKaXeadfiev'OS 6 'liijtrous ^ T005 uaOriTas
auTOu Xe'yet auToIs, 2. " iTrXayx^'iiiof'''**' ^^'^ '''°*'
0X^°*' ^'^*'
* 'H^T
i^jxepas ^ TpcLs Ttrpocrii.^v'ooort fioi, Kal ouk exouai ti 4>aYuai •
3. Kal
e'dc diroXucru auTous nôrcis eis oTkoi' auTuf, exXudiô-oKTai iv tjj 68w •
Ttfes yAp auTWK ftaKpodef rjKaai." * 4. Kal d7reKpi6T)aak auru 01
fAaOrjTal aurou, " n60e>' * toutous SurqcreTai Tis w8e xoprdaai dpTUf
5. Kal einjpoiTa* aureus, " floaous ^x^n dpTOus;"
;
eir epY|jxtas "
Ot Se eltrov, " 'Eirrd." 6. Kol Trapi^YYCiXe ^ tw oy\(a &vaTre<Teiy
eirl TTJs Y'H? ' *^^'- Xapuw tous eirrd apxous, €vxapi.<rrf]cras exXoae
Kal eSiSou Tois p.a6TjTais aurou, iâ irapaGoio-i ^ ical TrapE6r]Kak' tu
' iraXiv iroXXov in 33. ^BDLAl

-raniroXXov is a conjectural emendation
suggested by the fact of a great crowd, and perplexity caused by iraXiv here as in
vii. 14.
''
ÂBDLAX 33 it. vulg. cop. omit o li^crovs, also ^DLAZ omit avrov after
* rjixepas = a grammatical correction for T]|X£pai, (^L, etc.), or i)p6pai,s Tpiair in B.

* For Tivcs Y*P • • • T^ô-i read xat, tiv€s (^BLA) avruv airo p.aKpodc^'
(fc^BDLA), eitriv (BLA).

* OTi before iroOtv in BLA. * TjpwTa in ^BLA.
' irapaYY«XX«i in ^BDLA. ' irapaTiOwaiv in ^BCLA 33.
Chapter VIII. Second Feeding. again. How often the crowd figures in
Sign from Heaven. Cure at Beth- the evangelic story I It is the one
SAiDA. Caesarea Philippi. —Vv. I-IO. monotonous feature in narratives of
Second feeding (Mt. xv. 32-39). —Ver. thrilling interest. Ver. 2. —
Vide on
I. iv CKcivais Tttis T||t^pai9 : a vague Mt. XV. 32. Ver. 3. — iKXvetio-ovToi,
phrase, used only once again in this they will faint. This verb is used in
Gospel (i. 9, in reference to Jesus going N. T. in middle or passive in the sense
from Nazareth to be baptised), indicating of being faint or weary in body or mind
inability to assign to the following (Gal. Heb. xii. 3). icai nvts
vi. 9, — . . .
incident a precise historical place. Cf. cloriv,and some of them are from a
Mt. iii. I for similar vague use of the distance, peculiar to Mark. The mean-
expression. —
irdXiv iroXXov 8. o. This ing is that such, even if in vigour at
well-attested reading is another indica- starting, would be exhausted before
tion of the evangelist's helplessness as reaching their destination. But could
to historical connection there being : they not get food by the way ? Ver. 4. —
again a great crowd. ? where ? Why •srcSOev, whence This adverb was used
.'
not indicated, and we are not entitled to by the Greeks, in speaking of food, in
assert that the scene of the event was reference to the source of supply
Decapolis, and the occasion the healing Tr<5e£v 4'*Y'T'"€ = " unde cibum petituri
of the deaf-mute. The story is in the sitis ". Examples in Kypke, Raphel,
air, and this is one of the facts that have Palairet. — a desert.
lir' (pT)|ji(a9, inThe
to be reckoned with by defenders of the scene of the first feeding is a desert place
reality of the second feeding against also (chap. vi. 32). But in that case
those who maintain that it is only a food was purchasable within a reason-
literary duplicate of the first, due to the able distance; not so here. Ver. 6. —
circumstance that the Petrine version of Compare the meagre statement here
it differed in some particulars from that with the picturesque description in vi.
in the Logia of Matthew. On this 38-40. The evangelist seems to lack
subject I do not dogmatise, but I cannot interest in the twice-told tale. Ver. 7.
pretend to be insensible to the difficulties IxOvSta: another of Mark's diminutives,
connected with it. —
oxXov, a great crowd but Matthew has it also (xv. 34), copied
— ;
394 KATA MAPKON VIII.
°X^*{** 7- •*^'' £iX°'' tX^"^''''^ oXi'ya • Kai euXoyrio-as eiire Trapadeli'ac,
Kai auTci. 8. e'cljayoc Sc," Kal €ôpTa.(T6r\crav •

Kal r^pav irepitro'eu-
fiaxa KKa<T\i.6.Tiiiv, i-nra. cnvupiSas. 9. rjaak 8e 01 <|)aYO»'Tes ^ <I)S
T€TpaKio-)(t,Xioi •
Kal dTre'Xuo-ek aoTous.
10. Kal CU0CUS efxjSas €i9 to irXoiof fxcrd twc fxa6T]Tci>i' auToG>
TJXOcK CIS Tci fJt^pTj AaX|jiaKou0d. II. Kal €^TJX8of ol <t>apiaaioi, kqI
r]pârro cro^TiTcr*' adrw, I^rjToGi'TCS irop" auTou (n)ficroK diro tou
oupacou, TreipdÔkTcs auTOK. 12. Kal deaarc^dâs tw Tr»'eup,aTi
auToC Xeyei, " Ti 1^ yei'cd auTtj o-TjjJieioc errt^TjTei * ; dfJiT)i' X^yw

up,i>',' ci SoSiâerai t^ ycfca toiJtj) atjfietoi'." 13. Kal d<})els
auTOus, Ifx^ds TrdXiK' eis to irXoioi',' dTri]X6ei' els rh vipav.

14. Kol ^TTcXdOok'TO XajSeic dprous, Kal €t ji^ ci/a dproi' ouk
etxoK jicB' cauTwi' iv tw irXoi'w. 15. Kal SieaxAXeTO auToIs, Xtywi-,
* Read kui evXoytioras avra ciirar koi ravxa irapariOEvai as in W.II.

* Kai c4>aY0v in ^BCDLA. • Omit 01 iây. J^BI.A 33.
* ttjTCi o-Ti(j.€iov in ^BCDLA 33. • BL omit wjiiv (W.H, put in margin).
« Read iraXiv e^Pas, and omit cis to irX. (t«^BCLA, Tisch., W.H.).
probably from Mark. In these two fetching a deep sigh, here only in N. T.
places only. —Ver. 8. Trepioro-tvp-aTa in Sept., Lament, i. 4, Sirach. xxv. 18,
KXao-p.dT(dv, the remainders of the broken etc. — T&l Trvtvp-ttTi a., in His spirit. The
pieces. Matthew uses thesingular neuter, sigh physical, its cause spiritual a sense —
TO ircpiaccvov, in both feedings. o-irvpC- — of irreconcilable enmity, invincible un-
8as in both accounts of second feeding,
: belief, and coming doom. — el 8o6ii]o-€Tai,
Koîvovs in both accounts of first (k<J<J)ivoi if there shall be given = there shall not
in Luke). On the difference in meaning, (ov) be given a Hebraistic form o*
vide notes on Mt. xv. 37. Ver. 10. — emphatic negative assertion. The sup-
Here as in case of first feeding there is a pressed apodosis is may I die, or God :
crossing of the lake immediately after punish me. Other instances in Heb. iii.
(ciBvs, which has an obvious reason in II, iv. 3, 5. In Mark there is an absolute
first case). This time Jesus and the refusal of a sign. In Matthew the refusal
Twelve enter the boat together, at least is qualified by offer of Jonah. But that
in Mark's narrative (p.€Ta riv p.a6r]Twv). was an absolute refusal of signs in their
AaXp,avov6d, in Matthew MayaSdv both ; sense.
alike unknown another of the features
: Vv. 13-21. Warning against evil
in this narrative which give a handle to leavens (Mt. xvi. 4b-i2). Ver. 13. cl$ to —
critical doubt. Some place it on the irepav, to the other side which, east or ;
western shore in the plain of Gennesaret west ? Here again opinion is divided.
(Furrer, " On the site of Khan Minyeh The reference to Bethsaida, ver. 22,
lay once Dalmanutha," Wanderungen, might be expected to decide, but then
p. 369) ; others to the south-east of the there is the dispute about the two
lake near the junction of the Yarmuk Bethsaidas Bethsaida
; Julias, and
with the Jordan (Delhemiyeh, Robinson, Bethsaida on the western shore. These
B. R., iii. 264). Weiss (in Meyer) adopts points are among the obscurities of the
this view. Holtzmann (H. C), while Synoptical narratives which we are
leaning to the former alternative, leaves reluctantly compelled to leave in twilight.
the matter doubtful. —
Ver. 14. tl (IT) Iva apTov a curiously :
Vv. 1 1 -12. Pharisees seek a sign exact reminiscence where so much else
—
(Mt. xvi. 1-4). Ver. II. il'fiXOov ol ., that seems to us more important is left
the Pharisees went out, from their seat vague. But it shows that we have to do
in the Holy Land into the heathen with reality, for the suggestion of the
Decapolis, otherwise carefully shunned, Tiibingen critics that it is a mere bit ol
in their zeal against Jesus. So Weiss word painting is not credible. The one
(ia —
Meyer). Ver. 12. ava«rTcvd^«s, loaf seems to witness to a Christ-like
— ;
"'Opare, pXeTVCTe diro ttjs lufii)'; tuv âpi(Tai<av koX rris tufXTjs
Hf)u>8ou." Kal SieXoyitoi'TO irpog dXXi^Xous, X^yocTCS,^ "'Oti

1 6.
apToos ouK exofiei'." * 17. Kal y»'0"S 6 'lT]aous' \iy€i auTois, " Ti
SiaXoyiêcrfle, on apTous ouk ex^"""^ ' outtw cocitc, ouSt auvUn ;

6Ti^ TTCTT-wpwjiei'T)!' <^X€T€ TT)k' KapSiac ufiUK ; l8. 64)0aX(jious e\o\>r€i
ou pXe'ireTc; Kal wra ex^^^^^ ouk dKou'ere; Kal ou |ii'Ti(ioi'eueT€ ;
ig. ore toos ir^n-e aprous eKXa<ra els TOt^s ircrraKKTxiXtoos, iroaous
Ko4>ti'ous TrXr]p£is KXaajJidTOJi' ^ fjpaTe;'* hiyouiTiv auTw, " AwScKa.
20. "'Ot6 Se Tous lirrd eis tous TcrpaKicrxiXtous, n6<TUiy

;
(rnupihwv irXTipci/AaTa KXao-fiaTUf t^parc " Ol Be eliroy,^ " 'Eirrd.
"
Kal tkf-yev aoTois, " Flw? oi (TuvUr€
''
2 1 .
2 2. KAI Ipxerai^ cls B-qOCTaiSdc •

Kal <})^pooaiK auTw Tu<j>Xo»', Kai
irapaKaXoucru' aoTOf ik-a auToO a\|/i(]Tai. 23. Kal c7rtXaP6fAe>'os rijs
1 Omit XcyovTcs (an explanatory word) i»^BD.

2
B has €X9v(riy, adopted by Trg. (text), W.H. Ws., Tisch., and R.V. retain
3 Omit o i. BA. * ^BCDLAI omit ctw

' KXao-ftaruv irXT)pct« in i«5BCLA 33. • Kai Xryovoriv in ^"^BCLZi.
' B has iro)s ov voeiTi. w<os ov is to be preferred to oviro) (^CLA) or ir«*« oviru
(D), as expressive of vexation. Tisch. and W.H. adopt owu.
* «pXOVTai in BCD LA. The sing. (T.R.) is an adaptation to avrc*.
easymindedness as to food in the Master: How do you not nnderstand?

disciple-circle. Let to-morrow look If we may emphasise imperfect the
after itself 1 —Ver. 15. oir6 ttis |;v|it|s, tense of IXrycv, He said over and this
etc. : two leavens, one of Pharisees, over again, half speaking to them, half
another of Herod, yet placed together to Himself; another of Mk.'s realistic
because morally akin and coincident in features. All this shows how much the
practical outcome. Vide notes on Mt. Twelve needed special instruction, and
xvi. 1-6. Ver. 16. —
irpis aXXtjXovs. it obviously Mk.'s aim to make this
is
Mt. has Iv lavTois. The mind of Jesus prominent. Desire for leisure to attend
was profoundly preoccupied with the to their instruction is in his narrative the
ominous demand of the sign-seekers, and key to the excursions in the direction
the disciples might talk quietly to each of Tyre and Sidon and to Caesarea
other unnoticed by Him.— Ver. 17. Philippi.
yvovs He does notice, however, and Vv. 22-26. A blind man cured at
—
:
administers a sharp rebuke for their pre- Bethsaida, peculiar to Mk. Ver. 22.
occupation with mere temporalities, as BT]6o-ai8av. If there were two Beth-
if there were nothing higher to be saidas, which of the two ? If only one
thought of than bread. irc-n-wpufi.^vT)v, — of course it was Bethsaida Julias. But
in a hardened state ; the word stands in against this has been cited the term
an emphatic position. For the time the kwît) twice applied to the town (w. 23,
Twelve are wayside hearers, with hearts 26), which, however, may be regarded
like a beaten path, into which the higher as satisfactorily explained by the remark :
truths cannot sink so as to germinate. it had been a village, and was first made
Ver. 18 repeats in rderence to the a town by Philip, who enlarged and

Twelve the hard saying uttered concern- beautified it and called it Julias in
ing the multitude on the day of the honour of the daughter of Augustus
parables (iv. 12). In w. 19, 20 Je.^ûs (Joseph., B.J. , ii., 9, i, etc.). So Meyer
puts the Twelve through their catechism —
and others. Ver. 23. €|«i» rfjs Kw^L-r);,
in reference to the recent feedings, and outside the village, for the same reason
then in ver. 21 (according to reading in as in vii. 33, to avoid creating a run on
B) asks in the tone of a disappointed Him for cures. Therefore Jesus becomes
— — — "
396 KATA MArivON VIII.
X€ip6s Tou Toi^Xoo, iir\yayfy ^ auToc c^w rfjs KwfXT]9 •

Kal ittuctos «is
Ta 0|jLfxaTa auToG, îriGels tAs x*4"*S adrw, tTTTjpcjTa aorii' ci Ti
pXîrei.^ 24. Kal dfaPXetj/as «Xeye, " BXe'irw tous Ak6pwitous, oti
ws SeVSpa 6pS> TrcpiiraToorras." 25. Etra irdXik i-niQr]K€^ rds X!^^P°-'»
€Trt To6s 6<^9aXp,oiis auToo, icai tiroiTjaei' auTOK dKa^X^«|>ai * •

icai
diroKaxeCTTdOtj,' Kal ^K^^Xcv|>e * TTiXauyots

"^
diravTas-* 26. Kal
direoTciXck' auToy eis t6k' oIkok auTOu, X^ywK, " Mr\hk ci$ t^k K(j)iT]i'
^"^
ciaeX0r)9, jirjSe ciirjjs tckI ^j* -rg KWfiT)."
27. Kal ^^riXOcf 6 'Irjaoos koI 01 p,a6if]Tal aurou eis rds KtSfias
Kaicapeias rfjs iXiinroo •

Kal iv r^ 68u €Trr)pciTa tous |iaOT|Tds
;
aoTOo, X^yuK auTOis, " TiKa (ic X^yooaii' 01 dcOpuiroi elâi
'
c^vcyKcv in ^BCL 33, replaced in T.R. by a. more common word.
- pXcircis in BCDA (W.H. text) more expressive than pXcvd (^^L, Tisch.).
^te^Kcvin BL (W.H.).
' For the explanatory gloss Kai tir. a. avapXt^/oi ^BCLA cop. have Kai SupXei^cv
' airtKarfCTTr] in J^^BCLA (B airoK.). * tvepXtircv (imp.) BLA.
' ^CLA have S-qXavYw; (Tisch.). rqX. in BD (W.H. text, S^jX. margin)i
^ airavra in ^BCDLA. • Omit Tor many uncials.
" All after eio-cXeris omit fc^BL.
:onductor of the blind man Himself, from afar. He saw distant objects
though he doubtless had one (Weiss- distinctly as if they were near ; did not
Meyer).— irrvoras, spitting, in this case need to go near them to see them. Ver. —
certainly on the diseased parts. Spittle 26. «U oiKov, home. p.T)8^, etc., go —
was regarded as a means of cure by the not into the village ; to avoid creating a
ancients. Holtzmann (H. C.) cites the sensation. It has been suggested that
story of Vespasian in Alexandria narrated the gradual restoration ol sight in this
by Tacitus {Hist., iv., 81). The prince case was meant to symbolise the slow-
was asked to sprinkle the eyes of a blind ness of the Twelve in attaining spiritual
man " oris excremento ". ti ti ^Xc'ircis, insight. They got their eyes opened
do you, possibly, see anything ? cl with a very gradually Hke the blind man of
direct question, vide Winer, Ivii., 2. Ver. — Bethsaida. So Klostermann.
24. avapXciJ/as the narrative contains
: Vv. 27-ix. I. At Caesarea Philippi
three compounds of pXe'irw (ava, 8ia, iv) ;
(Mt. xvi. 13-28, Lk. ix. 18-27). ^"- 27. —
the first denotes looking up in the Kal I^TJXOev the xal connects very
:
tentative manner of blind men, the loosely with what goes before, but
second looking through (a mist as it presumably c|tjX9cv refers to Bethsaida.
were) so as to see clearly, the third look- They leave it and go northwards towards
ing into so as to see distinctly, as one Caesarea Philippi, up the Jordan valley,
sees the exact outlines of a near object a distance of some twenty-five or thirty
{cf. Mk. xiv. 67). —
u9 SevSpa, as trees, so miles. h 'lT|<rovs that Jesus is here
:
indistinct was vision as yet yet not ;

expressly named is a hint that some-
trees, but men because moving (" non thing very important is to be narrated,
arbores, quia ambulent," Bengel). He and the mention of the disciples along
knew what a man is like, therefore he with Him indicates that it closely con-
had once seen, not born blind. —Ver. 25. —
cerns them. (U Tos Kujias K. t. ., to
A second touch brings better vision, the villages of Caesarea Philippi, not to
so that 8i€pX£\l(€v, and he was now Caesarea Philippi itself Mt. has to
restored to full use of his eyes ; the (icpT). Apparently they did not enter
result being permanent perfect vision the city itself. Jesus seems to have
O'e'pXcTrev, impertect. — 8iepXev}fev
points avoided the towns in which the Herodian
to the first act of
seeing.
distinct passion for ambitious architecture was
TTiXavyws (TtjX€, aviyt) here only), shining displayed. Besides at this time He
—— — — ;:
24—3a- EYArrEAION 397

28. Ol 8e i,Tr€Kpi9r]<Tav,^ "*I(i)(£kkt]k' toi' BaTrTwrn^r • »col aXXoi
'HXiaf • aXXoi Sc era ' twk Trpo(|>T)Tw»'.** 29. Kal auros X^yei auTois,*
" 'A-iroKpi0€is 8e ^ 6
'Yficis 8c TiJ'a /!€ X^yere ciKai;" H^rpos Xe'yei
auTw, " lu £1 6 XpioTos.** 30. Kal ijteri\j.r\<rev auTOts, Iva ^tjSckI

\iyuai ircpl auTou.
31. KAi T]p|aTO St8d(7KeiK adrous, on Sei tok vl&v tou dfdpuirou
TToXXA Tra66TK, Kal dTroSoKifxoCTflTifai diri' twk irpecrPuTepwi' Kal

dpxicp^wf Kal ypaiijiaxewK, Kal d'7roKTa>'9T]Kai, Kal ficrd rpeis
iqficpas dKaorfjcai -
32. Kal xappT]o-ia tov Xiiyof ^XdXei,. Kal
' ctirai' avTw Xryovrcs in ^BCLA (D has aircK. avTM Xry-)-

* OTi before I. in ^B. * For cvo ^s^BCL have or* ui%.
eirtjpcTa avTovs in ^BCDLA. » Omit 8< BL (Tisch., W.H.).

« vwo in fc^BCDL ; with rttv before apx. (^^BCD), and before Ypa|t. (^BCDL).
desired solitude. iv ttj 68i, on the way, Jesus to the disciples, that they might
;
probably when the city of Caesarea keep the new faith to themselves till
Philippi came into view. Vide on Mt. it took deep root in their own souls.
xvi. 13. But conversation leading up to Recall Carlyle's counsel to young men
the critical subject might begin as soon if thou hast an idea keep it to thyself,
as they had got clear of Bethsaida. No for as soon as thou hast spoken it it is
time to be lost now that the Master had dead to thee (Stump Orator, in Latter
got the Twelve by themselves. Or was Day Pamphlets).
the Master, very silent on that journey, Vv. 31-33. First announcement of the
preparing His own mind for what was Passion. —
Ver. 31. koX Mt. has the :
coming ? —
imperfect, because
eirTjpeiTtt, more emphatic avh t<5t€, indicating that
subordinate to the reply of the disciples, then began an entirely new way of
the main thing. riva p.c, etc. on the : speaking as to the coming fate of Jesus.
form of the question vide on Mt. xvi. 13. — SiSao-Ktiv, to teach, more appropriate
— Ver. 28. oi 8^ clirav o. Xeyovres, they is Mt.'s word, 8ci,KV'ueiv, to show. It
said, saying tautology, somewhat like
; was a solemn intimation rather than in-
the vulgar English idiom He said, says : struction that was given. 8€i, it must —
he fixing attention on what is said.
; be in all three evangelists. It points to
;
'\it>a,vvr\v T. B. the accusative depending

: the inevitableness of the event, not to
on Xtyovaiv ol av9pa)iToi ere elvai under- the rationale of it. On that subject
stood. This infinitive construction Jesus gave in the first place no in-
passes into direct speech in the last struction. —
iroXXa iraOeiv: where not
clause : on els (el) t. 7rpo(})-qTU)v. The indicated, as in Mt. —
airoSoKifiaaOTivai
opinions reported are much the same as an expressive word taken from Ps. cxviii.
in vi. 14, 15. —
Ver. 29. vpeis 8^, etc, a : 22, fitly indicating the precise share of
very pointed question given by all the the religious authorities in the coming
Synoptists in the same terms. The tragedy. Their part was solemnly to
reply, on the other hand, is dift'erent in disapprove of the claimant to Messiah-
each. Vide on Mt. xvi. 16. diroKpiOeis — ship. All else was the natural sequel of
Xe'yti: we have here an aorist participle their act of rejection. tuv irp., twv ap.,
of identical action with a finite verb in Toiv yp. the article before each of the
:
the present tense. It usually goes with three classes named, saddling each with
the aorist {cf. Mt. xvi. 17, airoKpiOeis its separate responsibility. Ver. 32. —
elirev). Ver. — 30. lireTipiio-ev, He •7rappT]ori(j He spoke the word plainly,
:
threatened them, spoke in a tone of unmistakably. This remark was rendered

menace, as if anticipating foolish talk almost necessary by the choice of the
irepl avTov — about Him, i.e., about His word 8i8da^Kciv in ver. 31. Mt.'s 8«ik-
being the Christ, as in Mt. The pro- vvciv implies irapptia-i(ji. This word (from
hibition might have a double reference : iros, p-fjo-is) in ordinary Greek usage
to the people, to prevent the spread of means frank, unreserved speech, as
crude ideas as to the Messiahship of opposed to partial or total silence. Here,
—
398 KATA MAPKON VIII. 33-38.
irpooXaôpLCfos outo*' A n^xpos ' T^pâro ^TTirtfiai' auTw. 33. A 8c

^Tri(rTpa<j)€is, Kai ihiov TO05 p.a8r]Tds aoTOu, tTT€Ti|XT]<T€ tCj
"^
fleTpw,
X^ywt',' " Yiraye ATriaw |iou, laiat'd • on ou 4>P<)^'^^ Ta tou @coG,

dXXd tA TWf dkOpUTTUK."
34. Kol TrpoaKaX£ad|ie>'os tAi* oxXow aiiv T019 fiio9T]Tats aoTOu,
ctircK auTois, "'Ooris* OeXci Attictu jjiou eXOcit', dTrapi'TjadaOw

iauTOK, KOI dpdrw jhv oraupot' aurou, Kal dKoXouSeixw fioi.
35. t)<i ydp Ak 6Atj t^k ^j/uxV ouTOu cruaai, dTroXâei aoTT)f.
OS 8* fiv dTT-oX^CTTj * T^K '('"xV ciuTOu cccKcc ejAOu Kttl TOO toay-
yeXioo, oijTos ' <jui<jh, aorr^w. 36* ''''•
Y^'P w<})€Xi^(7ei '
dfOpuTrok,
Âk Kep8i]crT] * Tof k6<t\i.ov okov, Kal jT)p.ta)6TJ * tt)k 4'"XT'' outoG ;
37. tj Ti 8uaci dk'9pwTT0S ' drrdXXayjia rfjs >|'"X^' aurou ; 38. os
e Lk. li. 6 Y^P ^^

* eirai<rx"^'ÎJ V-^ ^°-^ ôus €|Jious Xoyous Iv rfj yev-ea xauTT)
2°Tira
''
i ^ p.oixciXi8i Kal dfiapruXw, Kal 6 ulos xou dvGpojTTOu €Tfai<rxuc0r)-
rg xou iraxpos auxoO p.€Td jdv
'•
aerai aoroK, oraw €X$u iv 86|i[)
dyyAuK TWK dyiWK.
' o n. ovTov in BL. * Omit ru i^BDL.

» KQi X«y€i in t^BCLA. * ci tis in ^BCDLA (W.H.).
' airoX€0-€i in ^BCA al. a mechanical conformation to the preceding airoXtati,
;
thinks Weiss. Tisch. and W.H. adopt it.

^ ouros (from Lk.) omit ÂBCDLA verss. '' (i>4>eXEi in i^BL.
^ KTip8ii<nr], 5t)p,i6ti come from Mt. ; read ktjpStjo-oi, ^T]|ii(i)OTivai with t^BL
(Tisch., W.H.), of course omitting eav.
* 11 Ti 8w(rci av. is another conformation to Mt., read ti yap 801 a. with ^B
(Tisch., W.H.).
as in John xi. 14, xvi. 25, 29, it means must be grappled with at once and
plain speech as opposed to hints or decisively. What Peter said, all felt.
veiled allusions, such as Jesus had pre- In Mk.'s report of the rebuke the words
viously given as in Mk. ii. 20 (bride-
;
(TKavSaXov €1 l\i.ov are omitted. On the
groom taken away). In this sense St. saying vide in Mt.
Paul (2 Cor. iii. 12) claims îrappiâ-ia for Vv. 34-38. First lesson on the cross. —
the Christian ministry in contrast to the Ver. 34. rhv i\\ov, the crowd. Even
mystery connected with the legal dis- here A surprise is it not a mistake
1 ;
.''
pensation as symbolised by the veil of So appears to think Weiss, who (in

Moses. The term was adopted into the Meyer) accounts for the reference to a
Rabbinical vocabulary, and used to sig- crowd by supposing that the words of
nify unveiled speech as opposed to Mt. X. 38 are in his mind, which are
metaphorical or parabolic speech g^ven in Lk. xiv. 25 as spoken to a crowd,
(WiJnsche, Beitrdge, ad loc). irpoo-Xa- — probably because they were so given in
^6fLfvos 6 n. what Peter said is not
: his source. Jesus certainly desired to be
given, Mk's aim being simply to show private at this time, and in the neigh-
that Jesus had so spoken that misunder- bourhood of Caesarea Philippi ought to
standing of what He said was im- have succeeded. Ver. 35. tov cvayye- —
possible. That the news should be Xiov tor my sake and the Gospel's, an :
nnweicome is regarded as a matter of addition of Mk.'s, possibly a gloss.

course. —
Ver. 33. i-mcrTpaêX^ the <r<u<Tn, instead of the more enigmatical
:
compound instead of the simple verb in cvpiô-ei of Mt. Ver. 38 reproduces the —
Mt., which Mk. does not use. —
I8wv t. logion in Mt. x. 33 concerning being
fkai. the rebuke is administered for the
: ashamed of Jesus, which does not find a
benefit of all, not merely to put down place here in Mt.'s version. In Mt.'s
Peter. This resistance to the cross form it is the outward ostensible act of
— — —
IX. EYAl lEAION 399

IX. 1. Kai eXeyei' auTOis, "'AfLr)v Xeyu ufiiK, on eicrl tikcs twi'
loSe ^ laTTjKOTWw, oiTiKCS ou fif) YCu<'<^fTat OaKaTOU, lus &k iSucri Ti\¥
âffiXeiac tou Seou eXTjXuOutav iy SufcijiCi.'

2. Kal 11(9' riiiipa^ e§ -irapaXap.^di'ci 6 'lT]arou$ Toif fl^TpoK Kal
Toi/ 'iciKwôK icai TOK 'lu(£K»ajv, Kal avaîpn auToOs eis opos ovJ/tjXov
xar' iSi'af fitScou; •

Kal fi.€Te|xop<^(i9Tj e)xirpoa9ci' avrSiy, 3. Kal rd
L(jidTia aoTou iyiy€To ' oriXPoiTa, XeuKd Xiaf ws X'''^^>'
°**^ y"^'!*^'^?
€Trl TTJs yrjs 00 SuKarai * XeuKaKai. 4. Kal uijiOr] aoTois 'HXias aif
Mwaei, Kal T\<rav aoXXaXoOwTes tw 'Itjctou. 5* '^"^'^ diroKpidels 6
"
n^Tpos X^yci Tw *It)o-ou, 'PaPPf, KaX<SK corii' Tj(J.as <58e cikoi •
Kal Trotiâwpck CTKT|vds xpets,' o-ol p,iaK, Kal Mwaei fiiaf, Kal HXta
* (»8( Twy in BD ; t«v wSc a correction of style.

' t^BCA a/, pi. have ey€v«To as in T.R., which nevertheless is probably a
correction oi tytvovro in DL to suit the neut. pi. nom.
s
MS x'*" 'S a gloss (Mt. xxviii. 3) not in ^BCLA. ;
* ovTws follows in ^BCLA, omitted as superfluous in T.R,

* Tpeis o-K^vas in ^BCLA 33.
denial that is animadverted on ; here the but it really reflects the feeling of Jesus,
feeling of shame, which is its cause His desire to be alone with three
ix. r. — Kal €X«Y«v avrots : with this select companions for —
a season. Ver. 3.
phrase Mk. makes a new start, and o-TiXpovTo, glittering ; here only in N. T.,
turns the close of the Caesarea Philippi common in classics ; in Sept. of bright
conversation into an introduction to the brass (Ezra viii. 27) ; " flashing sword "
following narrative concerning the trans- (R. v., Nahum iii. ; 3) sunshine on
figuration, apparently suggesting that in shields (i Mace. vi. 39). XcvKa Xiav, —
the latter event the words found their white very. All the evangelists become
fulfilment. This impression, if it existed, descriptive. Mk., as was to be expected,
does not bind the interpreter. a(XT|v, — goes beyond the two others. ws x''*''' —
introducing a solemn statement. fws av — (T.R.) is a tempting addition, especially
t8(d(riv, etc. the promised vision is
: if Hermon was the scene, but it so
differently described in the three accounts, adequately expresses the highest degree
as thus :
of whiteness, that alongside of it Xiav
Till they see : the Son of Man coming and the following words, ota, etc.,
in His Kingdom (Mt). would have been superfluous. yva(|)€vs, —
Tillthey see the Kingdom of : God a fuller, here only in N. T. (dyvacjjov in
come («\T)Xv9viav) in power (Mk.). ii, 21). —
eiri r^s y^s, suggesting a con-
Till they see : the Kingdom of God trast between what fullers on this earth
(Lk.). can do in the way of whitening cloth,
Chapter IX. The Transfiguration. and the heaven-wrought brightness of
The Epileptic. Second Announce- Christ's garments (Schanz). Ver. 4. —
ment OF the Passion. Return to 'HXias ovv M. Elijah first, not as the
:
Capernaum AND Conversation There. more important, but because of his

— Vv. 2-13. The transfiguration (Mt. special significance in connection with
xvii. Lk. ix. 28-36). Ver. 2.
1-13, — Messiah's advent, which was the subject
on'a(j)e'p£i with accusative of person = to of subsequent conversation (ver. 9 ff.).
lead, a usage unknown to the Greeks. Ver. 5. 'Pap,8i, Rabbi: each evangelist
So in Mt. Lk. avoids the expression.
; has a different word here. KaXov, etc. —
— Kar' I8£av p,dvovs, apart alone, a pleo- On this vide notes in Mt. uoi-ri o-<Dp.€v — :
nasm, yet |Ji(Svovs, in Mk. only, is not let us make, not let me make as in Mt.
superfluous. It emphasises the Kar* [vide notes there). — o"ol |xiav Kai Mwcr«I,
ISiav, and expresses passion for the etc. Moses now comes before Elijah.
:
solitude. Strictly, it refers only to the Ver. 6. Ti airoKpiO^, what he should

three disciples as opposed to the nine. answer — to the vision ; he did not know
— — — :
400 KATA MAPKON IX.
fiiay. 6. Ou yAp VfSei ti XaXi^trp ^ •

TJcraK ydp ck<(>oPoi.' 7. koI
iylvcTO ' ^Trt(rKi(£ôu<ra
l.k. i. 35. v€<^^r\ outois •
icai tJXOc ' (ûvi] Ik ttis
i'€<|)At]s, Xiyouaa,* " Oijt^s iariv 6 ui^s fiou 6 dyairt^T^s •

aurou
dKouere." ' 8. Kal i^diriva ircptpXevj/dfAeKOi, ouk^ti ouSî'a ctSoK,
dXXd TO*' 'itjaoCw \i6yoy ficS' iauTwK. 9. KaTaPa{.v6vTii>y 8e * auTwf
diro '^
ToO opous, SieoTciXaTO avTOis Iko fi,T)8tfl StTjyTjo-wKTai & ciSok,*
ci fi,^ oTay 6 uio; tou dKBpwirou ^k t'CKpwc dfaorf). 10. Kal tok
XcJyok €icpdr»]<raK irpos âuTous, (ro^T]Tou>T€s Ti con t6, ^k fCKpwf
dKaoTTJcot. II. Kol ^TTrjpcSTOJi' aurov, X^yotTes, " *Oti Xe'youan' 01
ypafifiarcis, on 'HXtaK 8ci ^X^ciK irpwTOK; " 12. 'O 8e diroKpideis,
'
airoicpifrii in ^BCLA 33.
* For r\<rav «*• ^BCDLA have (k4>oPoi yap cytvovro.
yap
* «y€yeTo again in ^BCLA ijXftf a correction of style. ;
* ^BC al. omit Xryovtra (from paiall.).
' aKovfTC avTOv in ^BCDL 33. ^ icai Kara^. in ^BCDLA 33.

^ BD 33 have <k. • a ciBor before Svtjy. in J^BCDLA.
what else to make of than that Moses it —

resurrection strictly complied with His
and Elijah had come This is to stay. wish. If we connect irpbs eavroiis with
probably an apologetic remark added by licpdr., the meaning will be they kept :
the evangelist to the original narrative. the saying to (with) themselves (A. V.),
Lk. reproduces it in a somewhat altered or rather, taking X^yov in the sense of
form. —
cK<|>oPoi they were frightened
: " thing," they kept the matter what —
out of their wits (again in Heb. xii. 21) ; had happened to themselves: did not —
explains the stupidity of Peter. The speak about it. The sense is the same
fear created by the sudden preternatural in effect, but the latter is perhaps the
sight made him talk nonsense. Mt. better connection of words, as if irpos e.
makes the fear follow the Divine voice. were intended to go with o-wSTrovvres
— Ver. 7. ical iyivtro, before vciÂt), it would more naturally have come after
and again before <})ujvt|, in each place it. t( 4<m rh, etc. the reference to the ;
instead of Mt.'s ISoii in both cases ; resurrection in the prohibition of the

pointing to something remarkable an : Master puzzled and troubled the three
overshadowing cloud, and a mysterious disciples resurrection
: His own, and —
voice from the cloud. Ver. 8. I|diriva,— soon, in our time but that implies ;
suddenly, a form belonging to late Greek death ; whereof, indeed, He lately spoke
= c|o7r£vi]s = ^|ai<^vT)s here only in : to us, but how hard to receive ! Peter's
N. T. several times in Sept. Kypke
; resistance, sympathised with by his
cites examples from the Psalms of brethren, not yet overcome. They speak
Solomon and Jamblichus. The word of it to one another, though not again to
here qualifies not irepipXexl/oiJicvoi, but the Master. —
Ver. 11. Sti. X^youaiv, etc.
the change in the state of things which this may be taken as an indirect or
they discovered (elSov) on looking around. suggested rather than expressed ques-
— oviKCTi ovSeva dXXa, etc. no longer ; tion, oTi being recitative, as in ii. 16 =
any one except (aXXd = €l p.Tj after a the Pharisees and scribes say, etc.,
negative). rhv 'Irjaovv, etc. Jesus : how about that ? (Weiss in Meyer), or,
alone with themselves the whole ce- : writing not 8ti but 8, ti (neuter of
lestial vision gone as quickly as it came. 8<ms), as an instance of the use of this
Vv. 9-13. Conversation during the pronoun as an interrogative in a direct
descent, not given in Lk. Ver. 10. t^v — question (Meyer, Schanz, vide also Bur-
X<Jyov eKpaT-no-av, they kept the word ;
ton, M. and T.,§ 349). DeWettc takes oTi
i.e., if the verb be taken in the sense of = t( 8ti after Beza and Grotius (who
vii. 3, 4, 8, gave heed to the Master's calls it one of Mk.'s Hebraisms). Ver. —
prohibition of speech concerning what 12. The construction of this sentence
had just happened, at least till after the also is somewhat puzzling. After 'HXias;
— :: —
6— 16. EYArrEAlOiN 401
" dTrotcafitard ^ irdi'Ta •

tiTTCi' ^ aoTois, 'HXias fA€f eXOwt' irpaJTO*',
Kal ircis Y^YP*^'"^^'*''

^^'^ ^°^ "'°'' ^°" ivOpdirou, Iva iroXXd irdOTj
xal €ôu8£vw0TJ.^ 13. dXXcl X^Y*^ ufiiK, OTL Kal 'HXias i\r\\uBt,
Kal eiroiTjo-at' aurw oaa r]Q{Kr\<Tav,* KaOu; y^'yP"'''""'''''

^^' auxoc"
14. Kal cXOwc* irpos tous (ia0ir)Tds, etSci' * oxXof ttoXoc irepl
ai'rous, Kal Ypc^f^f^t^'i'^^? au^TjToutTas auTois." 15' Kal coOe'ws irds

6 o^Xos ihbiv
"^
auToi/, eê0a|jLPi]0Tj J Kal irpoaTpe'xoi'Tcs TJenrdlôt'TO
auToc. 16. Kal eTrr]pu»Tif)o-€ tous YP**M'F'0^'''eis,^ "Ti ffo^TjTeiTC irpos
1 For aTOK. tivtv ^BCLA have simply €(|>t|.
* airoKadicTTavci in ALA (-nor- in B, W.H., -rao-- in D).

3 Vide below. * t)0€X.ov in ^BCDL.
s
€XflovT€s, eiSov in ^BLA. ° irpo? avTo-us in ^BCILA.
^ iSovTcs, €5€Gap.pr)0T](ravin ^BCILA (eOajxPTjo-av in D). ^ ^BDLA have avTovs.
comes fkiv in the best MSS., raising tion of the expected prophet with the
expectation of a 8i in the apodosis, Baptist. All pointing to one conclusion
instead of which we have Kal (iris — suffering the appointed lot of the
ysYpairTai). Examples of such sub- faithful servants of God in this evil
stitution occur in classic authors con- ; world Elijah,
: John, Jesus. That, the
cerning'which Klotz, Devar., p. 659, re- lesson Jesus wished by all means to in-
marks when Kal, t^,
: or the like are culcate the Set iroXXa iraOclv, now,
:
put for 81 after p,ev, it is not properly and henceforth, to the end.
a case of construction, but rather Vv. 14-29. The epileptic boy (Mt.
"quaedam quasi legitima orationis avo- xvii. 14-21, Lk. ix. 37-43). The story is
KoXov6{a ". Perhaps we are at a loss told in Mark with much greater fulness
from merely reading the words instead than in the parallels. —
Ver. 14. ©xXov
of hearing them spoken with a pause iroXvv the great crowd and the fact
:
between first and second half of sen- that the disciples at the foot of the hill,
tence, thus Elias, indeed, coming first,
:
the nine, had been asked to heal the
restoreth all things (so teach the scribes) sufferer, are in favour of the view that
— and how stands it written about the the scene of the transfiguration was less
Son of Man ?— that He should suffer remote than Hermon from the familiai
many things and be set at nought The ! theatre of the healing ministry of Jesus
aim is to awaken thought in the mind of and His disciples. ypo.^â.Tfl^wX,-t\Tovv-
the disciples by putting together things Ta9 IT. a., scribes wrangling with them,
incongruous. All things to be restored the nine. This is peculiar to Mark, but
in preparation for Messiah Messiah ;
the situation is easily conceivable the :
Himself to suffer and be set at nought disciples have tried to heal the boy and
what then can the real function and fate failed (ver. 18) the scribes, delighted
;
of Elijah the restorer be ? Who is Elijah ? with the failure, taunt them with it, and
— côuSevrjO-j) this form, found in BD
: suggest by way of explanation the
and adopted by W.H., is rare. The waning power of the Master, whose
verb occurs in three forms e|ov8€V€'«, — name they had vainly attempted to
elovSevow (T.R.), tlovGeveo) the latter ; conjure with. The baffled nine make
two in more common use. The word in the best defence they can, or perhaps
any form is late Greek. Vide Grimm's listen in silence. —Ver. 15. I|edap,p7)9-
Lexicon, and Lobeck, Phryn., p. 181 (from ir|o-av, wereutterly amazed, used by
or ov)0€v = to treat as nought).
l|, oti8cv Mark only in N. T., here, and in xiv. 33
Ver. 13 contains Christ's own view of and xvi. 5 in connections which demand
Elijah's coming, which differs both from a very strong sense. What was there in
that of the scribes and from that of the common in the three situations: the
disciples, who found it realised in the returned Master, the agony in the
vision on the hill. —
KaOws y^YP"''""'"*'' *""* garden, and the appearance of the angel
aviTov the reference is to the persecu-
:
at the resurrection ? A surprise which, ;
tion of Elijah by Jezebel, the obvious whether sorrowful or joyful, always gives
intention bein>' to suggest the identifica- a certain emotional shock. The Mnster
26
— ; —
4-02 KATA MAPKON IX.
auTous ;
" 17. Kai diroKpiOels ^ eis in tou o)(Xou, etirc,' " AiSclaKaXc,
b Ch. vii. t)»'€YKa Toy u'i6>' fiou irpos ctc, e)(°*'''"<* irkcoiJia ^ oXaXoi'. 18. Kai
37-
OTTOu fik auTok' KaTaXdiPi), îâcrei aur6v teal ° d4)pi|^€i, Kai * Tpit,ei
c here and •
V er. 20.
d here only, Toi^S iSorras auToG,* Kai * ^TjpaifCTai •
Kai flirov Tois fiaOt^rals aou
c Ch. iii. I.
ti'a auTo eKpdXuo-i, koi ouk loxuora*'. 19. O Be dTroKpiOels aoTw,''
f p.irall. Xeyci, "'Q ycked airioTos, tws troTe Trpos 6p,as caofiai ;
'
ews ir<5T6
John X.24
Kev. vi. dceôfiai uptuf ; 4>£pcTc aurok irpos it-^- 20. Kai i^feyKai' auTOf
10 (<MS
icpog auTO*' •
Kai i8wk aoxof , euOe'ws to irMcGfia ecnrdpaêi' * auTOf •
Kai irecrwi' eirl ttJs yfis, ckoXicto d<j>piâ)»'. 2 1. Kai eTnrjpciTTjCTC rov
*'
irarepa ootou, " floo-os corik', ws touto Y€yo^'€^' aorw
XP°''°5 ;
'O 8e clirc, " nai8i(50et'.* 22. Kai ttoXXcikis auroi' Kai ei? irup ^
iPaXe Kai els oSara, iâ diroX^CTT) auTOf •

dXX* ci Ti SuVaaaiJ
'
a-ircKpidT) avTCD without fiirt in ^.^BDLA 33.
^ Omit avTov ^BCDLA 33. ' avTois in J>ÂBDLA 33.
* TO irv. ev6vs emveairapaltv in ^BCLA 33. ^ £K iraiS. in ^BCILA 33.
**
avTov after Kai cis imp in ^BCLA. ' SuvT, in ^BDILA.
reappears, when He
is not looked for, from a(|)pos he, the boy, foameth),
:
when He needed, and when His name

is grinding of the teeth J.piêi t. 68.;, then
is being taken in vain, perhaps not with- the final stage of motionless stupor
out a certain sympathy on the part of the graphically described as withering (Itj-
volatile crowd not accustomed hitherto paiverai), for wliich Euthy. gives as an
to miscarriage of attempts at healing equivalent dvaia6T]Tci, and Wcizsacker
when the name of Jesus was invoked. " und vvird starr ".
In that case their feeling would be a Ver. iQ. The complaint of jfesus,
compound of confusion and gladness vide on Matthew. Observe the irpos —
ashamed and yet delighted to see Him, tjpa; instead of Matthew's peG' vfiCiv. =
both betrayed in their manner. Ver. 16. — how long shall I be in relations v/ith you,
£inr]p«iTT)<r£v airoiis. He asked them, i.e., have to do with youi" Ver. ô. ISuv —
the people who in numbers ran to meet may be taken as referring to the buy
Him. Jesus had noticed, as He drew (Schanz), in which case we should have
near, that there was a dispute going on an anacolouthistic nominative for the
in which the disciples were concerned, accusative, the writer having in view to
and not knowing the composition of the express his meaning in passives (eKvX-
crowd. He proceeds on the assumption Uto) or to the spirit (irveOpa) by a con-
;
that they had all a share in it = the struction ad sensum = the spirit seeing
crowd as a whole versus the nine. Ver. — Jesus made a last attack (Weiss in Meyer,
17. The father of the sick boy answers et al.). This is most in keeping with the
for the company, explaining the situation, mode of conceiving the matter natural to
laying the main stress of course on the the evangelist. The visible fact was a
deplorable condition of his child. irpos — fresh fit, and the explanation, from the
ae, to thee, not aware that Jesus was possession point of view, that the spirit,
absent. —
irvevipa aXaXov, a dumb spirit seeing Jesus, and knowing that his power
the boy dumb, and therefore by inference was at an end, made a final assault.
the spirit. Ver. 18. —oirov av a. Kara- Ver. 21. i?: a particle of time, here as
Xip^, wherever it happens to seize him. frequently in Luke and John = since, or
The possession (Ixo'''''*. ver. 17) is con- —
when. €K iraiSioOev, ck redundant,
ceived of as intermittent " the way of ; similar to diro paKprfBev (v. 6). Ver. —
the spirit inferred from the characteristic 22. €1 Ti 8vv[), if Thou canst do any-
phenomena of the disease" (The Mira- thing (A. and R. Vv.), or better, if any-
culous Element in the Gospels, p. 181). how Thou canst help. The father speaks
Then follows a graphic description of the under the impression that the case, as he
ensuing symptoms: spasms (pijo-o-ei, a has just described it, is one of peculiar
late form of piiY*'V(*'>')> foaming (d<j>pi5ei difficulty therefore while the leper said
;
— — "
I/-29. EYArrEAlON 403

Por]Qr\(Tov 'fnuv, <Trtkay\vi.aBii<i e<j)' i^ftds- 23. 'O 8e 'irjaous ctire*'
auTu, " To, 61 Sucaerai irioreuaat.,^ irai'Ta Sufard tw irtorcuoi'Ti.**
24. Kai ^ €o6eus Kpa|as 6 irarfjp tou iraiSiou, fiCTd SaxpuuK ^ EXeye,
" riiffTcuw, Kupie,* PoiQ0ei fioo t^ dTriorio." 25. *\%ti>v 8e 6 'itjaous
oTi eiriaukTpex^'^ oxXos, eireTifXTjae tu •iT>'eu|xaTi tw aKaOdpru, XcYt^f
auTW, " To -nveuâ to aXaXof Kal kw({)6v,^ eycS ctoi CTriT<i<T<TW,'' e|eX9c
e^ auToG, Kal p,T]K€Ti £iaeX6T]S els aLT($K." 26. Kal KpciâK, Kal
TToXXd <nrap(i|a»' aoToi',^ e^TJX0e •
Kal ^y^ceTO wael ecKp^s, wore
TToXXous ^ Xe'yeic oTi 6.Ti:i&av£v. 27. 6 8e 'itiaous Kpanf]aas auTOf
rr]S X^^P°5'^ r^yetpej' aoToi'
• Kal &ve<m\.
28. Kal cioeXGoi'Ta auTof^ els oTkok, 01 p,a0T|Tal auToG ctttjpwtoiv
;
auToi* Kar' iSiai',^ " Oti T]|ieis ouk Tj8uvi^0T))i,ei' cKpaXcii' auTO
29. Kal eiTTCK auTois, " ToGto to ycvos iv ouSckI 8ui'aTai cleXOeiK,
^^
€1 (ATj CI' irpoacox^ tal inrjareio.**
1 ct Svvrj without iri«rTCV(rai (a gloss) in ^BDA (CL Svvacrai. without irio-.).
2 Omit BLA.
Ktti « Omit jisra 8aK. J^BCLA (Tisch., W.H.).
* Omit Kvpi€ i^BCDL.
° TO irvcvfxa after k(i><{>ov, and 0*01 after eiriTaar'a'u in ^BCLA 33.
' ^BCDL have Kpaâ9> o-jropo|as, and omit avTov.
' TOWS iroX. in ÂBLA 33. * ttjs xîpos awTov in ^BDLA.
* eio-cXOovTos avTov in ^BCDLA, also KaT iSiav before EirtipuTuv.
^ ^B omit Kai VTi<rT«io, which comes from Mt. (T.R.).
"if Thou wilt," he says "if Thou canst ". went out at the end of each attack, but re-
With reference to the form S-uvfj, Phryn. —
turned again. Ver. 26 describes a final
says that it is right after tav, but that at fit, apparently worse than the preceding,
the beginning of a sentence Svvao-ai must It was evidently an aggravated type of

—
be used (p. 359). Ver. 23. to el 8ijv[j, epilepsy, fit following on fit and pro-
nominative absolute: as to the " if Thou ducing utter exhaustion. Mark's ela-
—
canst". iravTa 8vv,, all, in antithesis borate description seems to embody the
to the Tu of the father. —
Ver. 24. Kpa|as : recollections of one on whom the case
eager, fear- stricken cry making the most
; had made a great impression. Ver. 28. —
of his little faith, to ensure the benefit, eU oIkov into a house, when or whose
:
and adding a prayer for increase of faith not indicated, the one point of interest
(Poiêti, etc.) with the idea that it would to the evangelist is that Jesus is now
help to make the cure complete. The alone with His disciples. oti, recitative,
father's love at least was above suspicion, here as in ver. 11, introduces a suggested
Meyer and Weiss render " help me even question we were not able to cast it
:
if unbelieving," arguing that the other, —

out why ? Ver. 29. — tovto to yeVos,
more common rendering is at variance etc. :This is one of the texts which very
with the meaning of Poii6r]a-ov in ver. 22. soon became misunderstood, the ascetic
Vv. 25-29. The cure. Eiri(ruvTpExci — addition, xal vr\trrfi<f, being at once a
(air. Xey.) indicates that the crowd was proof and a cause of misunderstanding,
constantly increasing, so becoming a new The traditional idea has been that Jesus
crowd (oxXos without art.) natural in the ; here prescribes a certain discipline by
circumstances. Jesus seeing this proceeds which the exorcist could gain power to
to cure without further delay. The spirit cope successfully with the most obstinate
is now described as unclean and, with re- cases of possession, a course of prayer
ference to the boy's symptoms, both dumb and fasting. This idea continues to
and deaf. p.tjk€ti elo-e'XO^ns, enter not dominate the mind even when the
again. This was the essential point in a ascetic addition to the text has come to
case of intermittent possession. Thespirit be regarded as doubtful; witness this
: — —
404 KATA MAPKON IX.
30. KAI iKtlOev lit\B6vr*^ irapcTropcuon-o ^ Sii tJjs faXiXoios •
Kai ouK T]9e\c>' Iva Tis yt'U.' 31. ^8i8a<TKe yolp rods fia0T)Tas auToG,
Kai eXcycK auToi;, " On 4 uiis tou dwdpuTTOu irapaStSoTai, eis X'*-?^?
dk'dpuTTUk, Kai diTOKTCfouaiK aiT6y * xai diroKxafOcis, rg Tpirr]
Vjp,^pa ' dKacmô-eTai." 3a. Ol hi i\'fy6ouv t6 ^T)p,a, xal ^(ôôuio-o

auTOK ^Tr€puTTi<rai.
33. Koi riXOef* CIS KaTrepj-aoufi • xai Iv -rij oikio yei'iSp.Ei'os,
**
firriptSra auroiis, "Ti iv tq 68(3 irpcks lauroOs* SicXoyi^ccrOc ;
1 BD have ciroptvovro (W.H. text), irapiir. in i^CLA (Tisch.).

* yvoi in j}i)BCDL. ' |MTa Tp<i« i||<,cpas in ^BCDLA.
« So in CLA, r\KOov in (^B (Tisch., W.H.). • Omit irpos cav. (^BCDL.
remark : " The authorisation, however the reason for the whole of the recent
(for omitting koI vtjo-.), is not sufficient. wandering outside Galilee the desire :
But even if it were overwhelming, /aJ^ to instruct the Twelve, and especially to
"
ing would, in its essence, be implied prepare them for the approaching crisis.
(M orison on Mark). What Jesus said — Kai jfXryEv introduces the gist or main
doubtless was " This kind can go out
: theme ol these instructions. The words
in (on the ground of) nothing except following Sri 6 vi6i, etc., are more than
:
prayer," and His meaning that there was an announcement made in so many words
no hope of success except through a once for all they are rather the te.xt of
:
believing (of course faith is implied) Christ's whole talk with His disciples as
appeal to the almighty power of God. they went along. He was so saying
It was a thought of the same kind as (IXrycv, imperfect) all the time, in effect.
that in Mt. xix. a6 (Mk. x. 27) the : —irapaSiSorat, is betrayed, present it ;
impossible for man is possible for God. is as good as done. The betrayal is the
Of course in the view of Christ, prayer, new feature in the second announcement.
faith (vide Mt. xvii. 20), both in healer —Ver. 32. ^yvdowv they had heard the
:
and in healed, was needful in all cases, statement before, and had not forgotten
but He recognised that there were certain the fact, and their Master had spoken too
aggravated types of disease (the present, explicitly for them to be in any doubt
one of them) in which the sense of as to His meaning. What they were
dependence and trust was very specially ignorant of was the why, the 8ei. With
required. In the case of the epileptic Edl He had said, Jesus had not yet been
boy this had been lacking both in the able to make that plain. They will
father and in the disciples. Neither he never know till
the Passion has become
nor they were hopeful of cure. a fact accomplished. p^f'a, a solemn
name for the utterance (vide Mt. iv. 4) =
—
Vv. 30-32. Second announcement of
the Passion (Mt. xvii. 22, 23, Lk. ix. the oracular, prophetic, and withal
43-45). —Ver. 30. Kai jkciOcv i?*^^^''"'"*?, weird, mysterious word of doom. e<|>o- —
going forth from thence, i.e., from the povvTo, they feared to ask, they did not
scene of the last cure, wherever that was wish to understand, they would live on
it might be north or south of their des- in hope that their Master was under a
tination (Capernaum) —
Caesarea Philippi hallucination true to human nature.
;
or Tabor. —
irapeiropcvovro, they passed Vv. 33-50. The Twelve at school (Mt.
along without tarrying anywhere. Some xviii. i-io, Lk. ix. 46-50, etc.). Ver. 33. —
take the irap^ in the compound verb KaiTfpvaovp, home ? This statement,
:
to mean, went along by-ways, to avoid more than anything else in Mk., gives
publicity: " diverticulo ibant, non via the impression that Capernaum was a
regia," Grotius. It is certainly true that kind of home for Jesus. iv tq oIki<^, in
Jesus had become so well known in the house, opposed to iv rfj 68oj, but pro-
Galilee that it would be difficult for Him bably pointing to a particuiai house in
on the thoroughfares to escape recogni- which Jesus was wont to stay. ti . . .
tion as He wished (ovu T]0e\ev Xva tis SuXoyiêo-Oe, what were ye discussing ?
yvoi). —
Ver. 31. ^SiSaaKC yoi^Pi ^^C. : Jesus did not always walk beside His
gives the reason for this wish. It was disciples (vide x. 32). He went before,
— — — ;:
iO—40. EYAtrEAION 405
dXXriXous y^P ' SieX^xOrjaaf iv 68w, g here

34. Ol he i<Ti.(iir(av •
irpos ttj in
Gospels.
Tis fieijwi'. 35. Kttl Kafiicras '' e<})wk'T]ac Toiis StiScKa, Kal X^y^' Several
times in
aoTOts, " El Tis 6Aet irpwTOS elvai, lorai -ndvrdiv ecr)(aTOS, Kal Acts and
in Heb.
irdrruv Skxkoj'os." 36. Kal XaûK iraiSiof, i<rn\<Tev auro iv p,ca xii. 5.
vide at
auTWf •
Kal '
ckayKaXiadiJiet'os auro, clirci' auTOis 37. "*0s iav^ tv Mt. ZX.32
Ch.^. 16.
TWk ToiouTUk' iraiSiwc S^^Tjrai eirl Tw 6v6fxaTi fiou, ejxe S^x^âi • koI
OS edc ^ cfjie 8€^T]Tai,2 ouk IfAe S^x*'''**''' "^^^^ tow dirocrreiXarrd fic."
38. 'AircKpiGrj 8e ^ auTW 6 Ma)dv>'t)s, Xe'ywi',' " AiSdcTKaXc, eiSofiî'
Tii'a Tti ocoiiari * ctou eK^tiXXoiTa Saiix^cia, 05 ouk aKoXoudci r\iu.v ^

'
Kal €KwXuora)X€i' ^ aoToi', OTi OUK dKoXouOei ' Tlfiii'." 39 'O Se 'iTjaoGs
eiire, " Mt] kwXuctc auTOf •

ouScis ydp ecrrif os Trotiâei Sukajitc eirl
TW ocoiiari jiou, Kal Suwiqaerai rayy KaKoXoyqaai jjie. 40. os ydp
' BDLA have av in both places, ^C in the first place.
" So in CDAI al. fc^BL have SexriTai (Tisch., W.H.).

' For oirtK. 8c ^BA have «<|)t) and omit XcyMV.
* With ev prefixed in t^BCDLAX.
* This clause os . . . t||iiv is omitted in J<^BCLA, and treated as doubtful by
modern editors. It may have been omitted to avoid redundancy [vide last clause,
oTi ovK, etc.). But such redundancy is characteristic of Mk.
^ cKwXvo|ji£v in ^BDLA, and t]koXo\i6ci in ^BCLA.
thinking His deep thoughts, they followed of the sentence is not in the correspond-
thinking their vain thoughts, The ing place in Mt., but is given in Mt. x. 40.
Master had noticed that something Vv. 38-41. A reminiscence (Lk. ix.
unusual was going on, divined what 49-50). Probably an incident of the
it was, and now asks. Ver, 34. lo-iu- — Galilean mission, introduced without
ir«v, they kept silent, ashamed to tell. connecting particle, therefore (Weiss)
Ver. 35. Kal KaOio-as, etc. every word : connection purely topical suggested ;
here betokens a deliberate attempt to (Holtz., H. C.) to the evangelist by the

school the disciples in humility. The expression lirl t. 6v6\i.a,ri fiov in ver. 37,
Master takes His seat (KaO(<ras), calls His answering to Iv t. 6. <r. in ver. 38.
scholars with a magisterial tone (l^w- iKâXXovra 8. exorcists usually conjured
:
vijorev, for various senses in which used, with some name, Abraham, Solomon
vide references, Mt. xx. 32) the Twelve — this one used the name of Jesus, im-
(tovs 8.), called to an important vocation, plying some measure of faith in His
and needing thorough discipline to be of —
worth and power. lKXiJO|icv, imperfect,
service in it. tt tis OeXei, etc. the direct . taken by most as implying repeated in-
answer to the question under discussion— terdicts, but it may be the conative
who the greatest ? = greatness comes by imperfect = we tried to prevent him.
humility (^trxaros), and service (8idKovos). OVK TjKoXovOci,, he did not follow us the ;
— Ver. 36. The child, produced at the reason for the prohibition. The aloof-
outset in Mt., is now brought on the ness of the exorcist is represented as still
scene (Xa^wv), not, however, as a model continuing in the words &s ovk oiKoXovOei
(that in x. 15), but as an object of kind (T. R.). —
Ver. 39. Jesus disallows the
treatment. —
^vayKaXt<ra(*.6vos in Mk. : interdict for a reason that goes deeper
only = taking it into His arms, to sym- than the purely external one of the
bolise how all that the child represents disciples = not of our company ? well,
—
should be treated. Ver. 37. SÎtitui in —
but with us at heart. 8vvi]0'cTai. raxti
the first member of the sentence, 86'xT)Tai points to moral impossibility use of ;
in the second the former (aorist sub-

; Christ's name in exorcism incompatible
junctive with &v), the more regular in a with hostile or inappreciative thought
clause expressing future possibility. —
and speech of Him. raxv softens the
Winer, xlii. 3b (a). The second member assertion not soon ; he may do it, but
:
;
4o6 KATA MAPKON IX.
ooK eon Kae' fifiwv,' iirep ujawm ^ ianv. 41. 5s yap &•' ttotioti iâs
TTonipio.' oSaros ^k tw 6kO|jiaTi fioo,2 Sti Xpt(rroC core, djxr)'»' X^yw
Vl*'. OW JA^ dTToXÔTJ « TOI/ fUOreil- auToG. 42. Kttl OS &»' <TKa»'8aXl(rTJ
€Ka Tuv fiiKpwk * TWK inirr€u6vTu>v eis ^fi^," KaXoi/ eorii' aoxw jxaXXof,
'Amx^viil:
" ' ^«P^''««iTai XiOos fxuXiK^s « ircpl tow TpdxtjXow aiiroG, Kal pe'pXrjrai
^"•-.xli'V'^
'^*' ^'^^''<^*''^^- 43- Kal id^y aKa»'8aXi!;n ^ •'c ^ X^'P ôv, dTro-
KovJôc auTii»'- KaXok aoi €VtI « kuXXok cis ttic l(ai]v ciaeXedv,^ ff
tAs 8u'o x^tpas exon-a dTT-eXeeif eis ttj^ y^cvraK, cis to irup to
oaPeoTOK, 44. OTTOU 6 aKwXifj^ aoTWK ou tcXcutS, koI tS irop
oo
ffP^t-kUTai.Ô 45. Kal iay or- iroo's <rou (TKai'SaXi^Tj <tc, d-n-0K0i|/0f
ouTOk KoXof ^(rri aoi ^^ eiCTcXOelK €is ttjc ^wtjj'
•
xwX<5>', tous 8uo ^
ir<58as exon-a pXTjeTJâi eis ttj*- yecfcai', eis to irup to avêirroi',^^
46. OTTOU 6 aKoiXt]^ auTw*- oo TeXeoTol, koI to irup ou aPeVj'UTai.^''
47. Kal iav 6 6<}>eaX)x6s ffou axaj'SaXi^T) ae, eK|3aX€ aoTOf •
KaX(5t'
<roi cotI ^8 fiovo()>0aXjxoi' cio-6X0cIi' cis ttj^ paaiXciai' toG ecoC, t) 8uo
6<}>0aXfious «xo»Ta pXt]0Tj»'ai €is ttjk ye'ej'i'oi' tou iropos,^* 48. oirou 6
' Tjfiwv in both places in J^BCD.

* €v ovojiari simply in BCLX (W.H.), ev ov. (tov in J^DA (Tisch.).
* oTi before ov firj in ^BCDLA. * tovtwv after jiiKpuv in ^BCDLA.
» tis €fi6 may come from Mt., though it is in t^BLZ; wanting in jsÂ (Tisch.,
VV. H.).
* fxvXos oviKos in t^BCDLA may be a conforming to Mt., but T,R. more probably
conforms to Lk.
''
aKavSaXionj in ^BLA. « cariv trt in t>^BCLA.
» eio-eXeciv before €is in fc^BCDLA.
1* Ver. 44 is wanting in ^BCLA, some minusc. and verss., also ver. 46 (Tisch.,
W.H. cm.).
" ore in ÂBCLA. ^- Omit €is to . . . ao-peo-Tov J^BCLA.
^^ ere «a-Tiv in ^B. !*
tov irvpos omit ^BDLA (BL omit ttiv before yeevvav).
itwill mean a change of mind, and dis- reading, has the strong phrase fxvXos
use of mv name. —
Ver. 40. The counter- dviK^s in common with Mt. He is con-
part Uuth to that in Mt. x. 30. Both tent, however, with the expression "
truths, ami easily harmonised. It is in the sea," instead of Mt.'s "in the deep
both cases a question of tendency; a part of the sea," the faithful reproduction,
little inclines to grow to more,
sympathy probably, of what Jesus actually said.
so also with a lack of sympathy. Vide Ver. 43. The offender of the little ones
on Mt. xii. 30. Ver. 41 — Mt. x. 42, but = is still more an offender against himself,
a later secondary form of the saying : hence the discourse by an easy transition
TTOT'Jipiov -CSaTos for ir. v|/vxpov, and on passes to counsels against such folly. In
Xpio-Tov itrri instead of els ov. p,a9TjTov. Mk.'s version these are given in a most par-
Vv. 42-48. After the episode of the ticular way, hand, foot and eye being each
exorcist the narrative returns to the disused separately to illustrate the common
course broken off at ver. 38. From admonition. In Mt. hand and foot are
receiving little children and all they re- combined. In the third illustration els
present, Jesus passes to speak of the sin ttjv 5wt)v is replaced by els t. PaaiXciav
of causing them to stumble. Ver. 42. — t. 6. refrain " where the worm,
The :
KoXdv, etc. well for him rather = better.

: ; etc.," repeated in T. R. with solemn
is
Each evangelist has his own word here : effect after each example, but the best
Mt. avp.<j>tp£i, Lk. (xvii. 2) Xvo-txeXei MSS. have it only after the third, w
but Mk., according to the best attested 44, 46 being thus omitted (R. V.).
: —
41— 50. EYArrEAlON 407
(TK(o\y]^ auTwi' ou TcXeura, koI to irup ou aPeVkurai. 49. Has y^P

TTupl dXi!T0i]o-€Tai, Kai iracra 0oaia dXl dXiaOiâcTai.^ 50. KaXov to
fiXas cAk' Se TO dXas ai'aXoc yc'i'TITai, €K tiki outo * dpTucrcTC ; k Lk XIV.
34. Col.
€X€TC iy cauTois fiXos,^ Kal €lpif]feueT€ iv dXXi^Xois." iv. 6.
J
This last clause is omitted in ^^BLA, many minusc. (Tisch., W.H., vide below).
2 aXa in tÂBDLA.
Vv. 49-50. Salting inevitable and destroying its victim, as it is the nature
indispensable. These verses appear only of ordinary fire to do, but rather pre-
in Mk. as part of this discourse. The serving him for eternal torment, like
logion in ver. 50 corresponds to Mt. v. salt. Thus viewed, ver. 4ga is a mere
13, Lk. xiv. 34-35. Ver. 49 is a crux — comment on the words ov crpevvvrai..
intcrpretum, and has given rise to great The saying should rather be taken in
diversity of interpretation {vide Meyer, connection with the whole course of
ad loc). Three questions may be asked. thought in vv. 43-48, in which case it
(i) What is the correct form of the say- will bear this sense :
" every one must be
ing ? (2) Was it spoken at this time by salted somehow, either with the un-
Jesus ? (3) If it was, how is it to be quenchable fire of gehenna, or with the
connected with the previous context ? fire of severe self-discipline. Wise is he
As to (i) some important MSS. (^BLA who chooses the latter alternative." If
and the new Syr. Sin.) omit the second we ignore the connection with ver. 48,
half of the sentence, retaining only and restrict iras to the disciple-circle,
" every one shall be salted with fire ". this alternative rendering will be avoided,
D and some copies of the old Lat. omit and the idea will be every man who is
:
the part and retain the second.

first W. to come to any good, will, must, be
and H. retain only part i. Weiss and salted with fire. In that case, however,
Schanz think that the text must betaken it is difficult to account for the unusual
in its entirety, and that part 2 fell out by combination of salt and fire, whose
homocotcleidon, or was omitted because of functions are so opposed. 49b is of
its difficulty. Holtzmann, H. C, is in- quite subordinate importance, merely at
clined to favour the reading of D. It is best a parabolic aid to thought. Grotius
dift'icult to decide between these alterna- and others divide the sacrifices into two
tives, though I personally lean to the classes answering to the two forms of
first of the three, not only because of salting: burnt offerings typifying those
the weighty textual testimony, but, as consumed in hell, peace offerings those
against D, on account of the startling preserved by self-discipline. —
Ver. 50
character of the thought, salted with sets forth the other great truth salting :
fire, its very boldness witnessing for its in the form of self-discipline indispen-
authenticity. As to (2) I think it highly sable.— KaXov TO aXas, an excellent
probable that such thoughts as w. 49-50 thing is salt ; a most seasonable truth
contain were spoken at this time by just then. What follows seems less so,
Jesus. The two thoughts, salting in- as it stands in Mk.'s text. As spoken by
evitable and salting indispensable, were Jesus, if we may assume that it was
thoroughly apposite to the situation a : spoken on this occasion, it might come
master teaching men in danger of moral in quite naturally. The three thoughts
shipwreck through evil passion, and in this verse : salt good, care must be
unless reformed sure to prove unfit for taken that it lose not its virtue, have
the work to which they were destined. salt in yourselves, may be merely themes
I cannot therefore agree with Holtzmann packed together in a single sentence, on
(H. C.) that Mk., misled by the word which Jesus discoursed at length.
irOp in ver. 48, has brought in here a avaXov, air. Xcy. in N. T., used in later
logion spoken at some other time. As Greek ;
|xci>pav9fj in Mt. and Lk.
to (3) I see no necessity to regard âp, extT« iv ea-uToXs aXo, have salt in your-
ver. 49, as binding us down to a close selves. In the two former clauses dis-
exclusive connection with ver. 48, re- ciples are thought of, as in Mt. v. 13, as
quiring us to interpret ver. 49a thus themselves salt for the world. Here
every one that does not cut off the they are viewed as the subject of the
offending member shall be salted by the salting process. They must be salted in
fire of hell ; itself quenchless, and not order to be salt to the world, their
— ; —
io8 KATA MAPKON
X. I. KAKEI6EN ^ dâoras epj(CTat ei? ra opia ttjs 'looSaias,
8ia Tou * TT^pak ToG 'lopSdt'Ou •
Kal crufiTfopivovrai rcdXiy oxXoi Trpos
aoTOk- Kai (1)9 elwOei, irdXic ^SiSaorKtc auxous. 2. Kai npoaf.\Q6vTi%
01 ' apiaaioi lin]p(iJTr\<Tay^ auT6v, el cêori*' drSpl yofaiKa diroXutrat,
ir€ipdô»'Tes aoToi'. 3. 6 Re dTroKpiSels (Xtvcv aurols, " Ti up.iK
ivtreiKaro Mwot]? ;
" 4. Ot Se clrvov, " Mwo-t]s eTTtTpeij/e '^
PiPXioc
dTTOoTaffiou ypdiffai, Kai dTroXOaai." 5. Kal diroKpiOels 6 'iTjaous
eiTTCi'' auTOis, *' npos ttji' aKXTjpoKapSiac ufiuf lypaij/ci' uîlv Tr\v
> Kai cKciOcv in t^BCDA.

* Kat instead of Sia tov in ^BCL ; irtpav without Kai in DA. The Kai caused
trouble to scribes, some omitted it after Mt., some substituted 8ia tov as in T.R.
* BLA omit 01 (added here as usual), and ^BCDLA have the imperfect
tirripwTuv instead of the aorist so often substituted for it in T.R. (again in ver. 10).
* €ir«Tp€\|/€v M. in ^BDLA.
* For Kai . . . CMTcv read with i<^BCLA o 8c I. eiircv.
ulterior vocation. Meantime a more Kai (of i>5BCL) is omitted. (rvp.iropev- —

immediate effect of their being salted is ovxai iraXiv, crowds again gather.
pointed out in the closing words. ©xXoi, plural here only, with reference
;
<ip»lv£V€T« iv aXXi^Xois be at peace : to the different places passed through.

with one another which they were not.
; ws as He was wont
£iio9ei, remarked ;
The cause of dispeace was ambition. on, because the habit had been suspended
The salting would consist in getting rid for a season during which the whole
of that evil spirit at whatever cost. attention of Jesus had been devoted to
clpilvtv£T€ : Pauline word, remarks
a the Twelve. That continues to be the
Holtz. (H. C). True, but why not also case mainly still. In every incident the
a word of Jesus ? certainly very apposite Master has an eye to the lesson for the
to the occasion. disciples. And the evangelist takes
Note. —
Salting of disciples imports pains to make the lesson prominent.
suffering pain, but is not to be con- Possibly his incidents are selected and
founded with the cross-bearing of faith- grouped with that in view: marriage,
ful disciples (viii. 34). The former is the children, money, etc. (so Weiss in
discipline of self-denial necessary to —
Meyer). cSiSao-KCV, He continued teach-
make a man a follower of Christ worthy ing, so also in vi, 34. In both places
of the name. The latter is the tribulation Mt. (xiv. 14, xix. 2) speaks of heal-
that comes on all who follow closely in ing. Yet Mk.'s Gospel is a gospel ol
the footsteps of Christ, The one is acts, Mt.'s of words. Each is careful
needful to make us holy, the other over- to make prominent, in general notices,
takes us when and because we are holy. what he comparatively neglects in
Chapter X. Marriage Question. detail.
Little Quest after
Children. Vv. 2-12. The question 0/ divorce (Mt.
Eternal Like. Two Sons of xix. 3-12). —aTToXvo-ai:
the question is
Zebedee. Bartimaeus.— Ver. i. The put absolutely, qualifying clause
the
departure from Galilee (Mt. xix. i). Kaxo. iraaav a'lxiav in Mt. being omitted.
tKctOev avaaros, as in vii. 24, q.v. there, ; Thus put the question presupposes
of a departure from Galilee which was knowledge of Christ's high doctrine as
followed by a return (ix. 33), here, of a to marriage, and is an attempt to bring
final departure, so far as we know. Him into collision with the Mosaic law,
Beza finds in the expression a Hebraism as absolutely interdicting what it allowed.
— to sit is to remain in a place, to rise is — Ver. 3. ri v\i.lv tvexciXoxo M. here :
to depart from it. Kypke renders, et inde Jesus has in view not what Moses
discedens, and gives classic examples of allowed in Deut, xxiv. i, but what he in
the usage. —
tls xa na x.' koi Tre'pov, etc.,
•"
I . Genesis enjoined as the ideal state of
into the borders of J udaea and of Peraea things (Moses from the Jewish point of
how reached not indicated. The read- view author of the Pentateuch and all its
ing of T. R. Sia xou TTtpav r. I. gives the legislation). They naturally supposed He
route. Vide on Mt., ad loc, where the had in view the former (ver. 4). Ver. 5 —
—
I-I4. EYAllEAION 409

cvtoXt)!' TauTf]v •
6. diro 8e Apx^js KTiorews, apaev koi OtjXu ^Troii(]0'€c
auToiis o 0609.^ 7. '

€V€Kev toutou KaTaXei\|»€i afOpcj-n'o; toi- iraTepa
auTOu Kai TTjc p,T)Te'pa •
nal irpoaKoXXTjdjio-eTai. irpos TTjf yufaiKa
auToG,^ 8. Kai eoron'aL 01 8uo €is aapKa jiiar.' (Sore oukcti eiai
Suo, dXXa piia cdpl. 9. o ouv 6 ©eos <ruf€êu|€c, di/OpoiTTOS fi^
XwpiI^^TO)." 10. Kai ec rfj oiKia ' TrdXti' 01 fAaGirjTal auToG irepl too
auToG €in]pwTr]craf * auToi'. II. Kai X^yei aoTOis, "*0s ecii' diroXucrj)
TTji' yucaiKa auxoG Kai ya^^.r^(Tr^ aXXtjc, fioixdrai eir' aij-rqi' • 12. koi
iav yucT] ^ dTToXuffT) tov' dv'Spa auTTjs Kai ^ yap,T]0TJ dXXw,'^ ptoixdrai.
13. Kai -irpo(rE<f)cpoi' aurw iraiSia, Xva aij/Y]Tai auTwv •

ol Se
fjia0T)Tal ciTETifJiui' Tois Trpoai|>^po"<^'''''* 14- iSwf 8e 6 'lY]<roGs
Tiyot'dKTTjae, Kai eiirei' aorois, ""AcjjeTe rd iraiSia ipyêtrQai irpos
pi£, Kai '^

fATj KwXucTC tturd • TWK ydp ToiouTwi' eoTii' T] âaiXcia toC
' Omit o 6cos ^BCLA. D has o 6., and omits avrovs (W.H. omit o 6. and
bracket avrovs).
* Kai irpoo-K. . . . avTov, omitted in t^B, is probably an addition from Mt. or
Sept.
' €is TT)v oiKiav in ^BDLA.
* 01 fiaO. TTtpi TOVTOv €-n-rjp<«T(jv in J«^ (tovtoiv) BCLA (Tisch., W.H.).
* For yvvTj oir. ^BCLA have avrtj airoXvcracra without Kai, and for ya|iT)OT)
aXXb), YaiATjo-T) aXXov (so also D Tisch., W.H.).
:
" i^^RCLA have avrwv before at|;T)Toi, tireTifxvjorav for eiriTiftcav, and avrois for
Tois irpoo-tj)€pov(ri (W.H.).
7 BAI omit Kai, which comes from parall., and weakens the force of the words.
Vide below.
Both evangelists, while varying consider- In the former case Mk. probably reports
ably in their reports, carefully preserve correctly what Christ said, in the latter
this important logion as to legislation he has added a gloss so as to make
conditioned by the sklerokardia. — Christ's teaching a guide for his Gentile
TavTTjv: at the end, with emphasis; readers. Jewish women could not divorce
this particular command in contradiction their husbands. The kit' avrqv at the
to the great original one. Ver. 6: "But — end of ver. 11 may mean either against,
from the beginning of the creation (it to the prejudice of, her (the first wife),
runs) 'male and female made He them,'" or with her (the second). The former
ap<rcv Kai, etc., being a quotation from view is taken by the leading modern
Sept. (Gen. i. 27), vv. 7, 8 being another exegetes, the latter by Victor Ant.,
{vide Gen. ii. 24), with Christ's comment Euthy., Theophy., and, among moderns,
in the last clause of ver. 8 and in ver. 9 Ewald and Bleek.
appended. On the import of the words Vv. 13-16. Suffer the children (Mt.
vide in Mt., ad loc. Vv. 10-12 report as — xix. 13-15, Lk. xviii. 15-17). Ver. 13. —
spoken to the Twelve in the house (as iroiSta as in Mt. Lk. has Ppc<|>^ =
opposed to the way in which the infants carried in arms. Note the use of
Pharisees are supposed to have en- the compound 'n'poa€(j>cpov elsewhere ;
countered Jesus) what in Mt.'s version the simple verb. The word is commonly
appears as the last word to the in- used of sacrifices, and suggests here the
terrogants (ver. 9). Two variations are idea of dedication. a\j/T]Tai, —
touch,
noticeable: (i) the absence of the merely, as if th at alone were enough to
qualifying clause el p.T) eiri iropveia, and bless prayer mentioned in Mt.—roi?
;
(2) the addition of a clause (ver. 12) irpoo-ijjepovcriv (T. R.), probably interprets
stating the law in its bearing on the the avrois (W.H.) after l-ireTipTjo-ov.
woman = if she put away her husband Ver. 14. f\yav6.xTr]a-e, " was moved
and marry another, she is an adulteress, with indignation " (R. V.) is too strong,
— ;
:
410 KATA MAPKON

eeou •
15. dfiTji' X^Y*^ fip**? 8s idiv fii] 8^^1(]toi t^v jJaaiXeta*' tou
eeoo u)S iraiSioc, ou p.^ eiaA6T) €is auTiî'." 16. Kal ^cayKaXtad-
fiCk'os auTci, Ti6eis toLs x^^P**? ^^' auTci, TjuXoyci aord.^
17. Kal iKâop€uo^l4vou auTOu cis oS^f, TrpoaSpapiuK cl$ Kal

yoKUTreniaas auTov' ^TrrjpojTa auT(5>', " AiSdaxaXc dyaO^, Ti iroirâu
;
lya l,<i)i]v ai(t)viov KXT)po»'ofii]aw " 18. 'O §€ 'irjaous eiTrci' aoTw,
" Ti fi€ X^ycis dyaOoK; ouSels dyaOos, €t fi^ ciS, 6 ©€05. 19. tcis
^KToXds olSas, M^ fioixcutrps " fi^ (ôkcuotjs * •
fjffj KXe4»T)s •
fit)
\(/€u8op.apTuprjaT|S • |xt) diToaT€pi^CTT]s •

Tifia toc irar^pa aou Kal ttji*
fJLTJTc'pa." 20. 'O §€ dlTOKpidcls €l1T£f ^ auTw, " AiSdcTKaXc, TaUTtt

a r/.Ch. xiv. irdrra c(|>uXa|(ip,T]»' ^k j'cottjtos fJioo." 21. 'O 8e 'irjaous * 6fjipXî|;as
G7. Lk. XX , , , „ „._ ~ „
, 4 ,
i7;xxu. 61. aoTW r\yo.Tn](T€v auTOf, Kai cliref auTU, Ec croi * ucrrepei • uTraye,
oaa ex'*^* ircSXTjaoK, Kal 86s tois ' irrwxois, Kal l^cis drjaaupoc ec
' Instead of riOciq . . . TjvXoyti avra ^BCLA have KaTcvXoyci ti0cis tcs xtipt^s
€-ir. ovra (Tisch., W.H.).
' (iTj 4)ov€vaTjs before (i.tj |xoixcv(rr|« in 6CA (W.H. text).
' Foi o 8< airoK. ciiriv ^BCA have o 8c c^t).
at in t^BCA. » BA aL omit tois (W.H. in brackets).
"was much displeased " (A. V.) is better, journey Mk. neither knows nor cares.
" uas annoyed " is better still ("ward un- The didactic significance of the story
willig," Weizsacker). fir) kwXvctc, Kai — alone concerns him. 8i8do-Ka\€ ayaOe — :
of T. R. before |it) is much better left that the epithet dyados was really used
out suffer them to come do not hinder
: ; by the man is highly probable. Vide on
them an expressive asyndeton.
;
This —
Mt. Ver. 18. t( |ic X^y«i9 dyaOov on :
saying is the main point in the story for the import of this question vide notes on
the evangelist, hence the imperfects in —
Mt. Ver. 19. The commandments of
ver. 13. It is another lesson for the the second table enumerated are ex-
still spiritually crude disciples. Ver. — pressed by subjunctives with (it), instead
15 answers to Mt. xviii. 3. As Jesus of future indicatives with ovi. While Mt.
gave several lessons on humility and has the supernumerary, " love thy neigh-
kindred virtues, in Capernaum, here, and bour," Mk. has (iTj diroo-Tepi]<rT|s, which
on the way to Jericho (x. 35 f.), it is not probably has in view the humane law in
to be wondered at if the sayings spoken Deut. xxiv. 14, 15, against oppressing or
in several lessons got somewhat
the withholding wages from a hired servant
mixed the tradition.
in It does not a more specific form of the precept
greatly matter when they were uttered. love thy neighbour as thyself, and a
The thing to be thankful for is their pre- most apposite reminder of duty as ad-
servation. —
Ver. 16. cvayKaXio-dixevos, as dressed to a wealthy man, doubtless an
in ix. 36. Jesus took each child in His extensive employer of labour. It should
arms, one by one, and blessed it : be rung in the ears of all would-be
KarcvXciyct, imperfect. The process Christians, in similar social position,
would last a while, but Jesus would not in our time defraud not, underpay
:
soon weary in such work. The com- not. —

Ver. 21. ^^yaTr-qo-cv a. on the :
pound verb KUTcuXtiyci (^BCL, etc.), import of the statement in reference to

here only, has intensive force like the man vide on Mt. Jesus loved this
KaTa4>iXc(i> in Mt. xxvi. 49 (vide notes man. Grotius remarks Jesus loved not :
there and Maclear in C. G. T.). virtues only, but seeds of virtues (" et
Vv. 17-27. Quest after eternal life semina virtutum "). Field {Otium Nor.)
(Mt. xix. 16-30, Lk. xviii. 18-30). Ver. — renders " caressed ". Bengel takes
17. €Kirop€XPop.evov a. cU 68ov the : c)i.pXE'\|/a9 TJydirT)<r«v as a Iv 810 Svoiv,
incident to be related happens as Jesus and renders, atnanter aspexit -= lovingly

is coming out from some house into the regarded him tv <rt icmpfl. In Mk.
highway, at what precise point on the Jesus, not the inquirer, remarks on the
"
15-27. EYArrEAlON 411
oupacu Kai Seupo, dKoXouOct ftoi, apa; tok (Traup6v" ^ 22. 'O Be
aruyvdaas eiri tw Xoyw dirT^XOe Xuirouftcfos • r\v ydp €)((i)i' KxrjfJiaTa
iToXXd. 23. Kal irepijSXcij/dp.ei'os 6 'lT)<rous Xeyei tois ftadrjTais

auToO, " nSs SuaKoXus 01 xd xP^H'^^Ta ^yôvre^ eiS tt|»' âaiXciak
ToO ecoS ciorcXeuCTorrai." 24. Ol 8e )ia6T]Tai cOafiôui'TO eirl rots
Xoyois auTou. 'O 8e 'irjaoGs irdXti' diroKpiOeis X^yei aurois, " TeKi-a,
TTWS ''8u(TK0X6l' eOTl TOOS TTeiTOlOoTaS itrX TOIS ')^^pr]lia(TlV ^ €IS TT)t' b here ODly
âaiXeiac tou ©eou elo-cXOeii'. 25. euKoirciTepoc ecrrt Kcip.TjXoj' Sid

TTJs * rpup-aXids ttjs ^ pa(|>i8os eiCT£X06i»',* r\ irXouaioi' els ttji'
Pao-iXeiac tou 6eoG ciacXGeii'." 26. Ol Se irepiaixus e|eiTXT]a-

;
crovTO, XeyocTCS irpos eauTOus,' " Kal Tis Sokarai awOr^Kai
27. 'Eft|3X^v|fas 8e* auTois 6 'iTjaous Xeyei, " Flapd dvOpuirois
dBucarof, dXX* ou irapd tw ^ ecw •
irdiTO ydp Bukotci Ioti * irapd
^ apa« T. 0-. is a gloss from Ch. viii. 34, omitted in ^BCDA.

' Tovs irtir. . . .
xP'ni**«''*»' is a gloss wanting in ^)BA ; vide below. Omission
by similar ending (Alford) is abstractly possible.
' TT|s is found in B in both places (W.H. margin), but omitted in many uncials.
* 8ieX0civ in some copies (W.H.).
' owTov in ^BCA. « Omit Sc ^BCA.
^ Omit T« ^BCA. B omits the second t« at end of sentence (W.H. in brackets).
* €<rTi omitted in t^BC al. ; more expressive without.
lack ; Mt. the reverse is the fact the /one trusting in riches to enter the King-
in :
man conscious of his defect, an im- dom. Yet this is one of the places
is
portant point in his spiritual condition, where the Sin. Syriac agrees with the
— Sevpo, etc. from the invitation to join T. R.
: Ver. 25. In this proverbial saying —
the disciple band Weiss (Meyer) infers the evangelists vary in expression in
that the incident must have happened be- reference to the needle and the needle-
fore the circle of the Twelve was com- eye, though one might have looked for
plete. He may have been meant to take stereotyped phraseology in a proverb,
the place of the traitor. The last clause The fact points to different Greek render-
in T. R. about the cross is an obvious ings of a saying originally given in a
gloss by a scribe dominated by religious Semitic tongue. Tpvp,a\ias, from rpvia, —
commonplaces. Ver. 22. o-xvyvao-as — to rub through, so as to make a hole, :
in Mt. xvi. 3, of the sky, here, of the face, According to Furrer, proverbs about the
Xt)irov|X£vos, following, referring to the camel and the needle-eye, to express the
mind with sad face and heavy heart.
:
impossible, are still current among the
Vv. 23-27. Thcmoralof the story given Arabs. E.g-., "hypocrites go into paradise
for the biiicfit of the disciples, ir£pi3X«- as easily as a camel through a needle-
\|»ap.£yos (iii. 5, 34), looking around, to see eye " " He asks of people that they con- ;
"
what impression the incident had made duct a camel through a needle-eye
on the Twelve.—irws = dXtiOis, Euthy. (Wanderungen, p. 339).— Ver. 26. The
—iris Svo-,, with what difficulty!— to amazed, ask ical t£s Suvaxai
disciples, :
XpTip.aTa, wealth collectively held by the o-wefjvai j Mt. The Kal

tU apa, etc., in
rich class (Meyer). Ver. 24. 66a|jiPoiJv- resumes what has been said, and draws
TO, were confounded.— irdXiv diroKpieels ^ôm it an inference meant to call its
preparesusforrepetitionwithunmitigated truth m question (Holtz., H. C.) = who,
severity, rather than toning down, which >" that case, can be saved ?—Ver. 27.
is what we have in T. R., through the

This saying is given diversely in the
added words, rov% ir£-iroie<5Tas eirl tois three parallels most pithily in Mt., and
;
Xpiiitao-iv,sug£êsting an idea more perhaps nearest to the original. For

worthy of a scribe than of Jesus ; for it the meaning vtde on Mt.
is not merely difficult but impossible for
^v. 2.S-31. Peters question (Mt. x.x.
— —
412 KATA MAPKON X.
Tw Gew." 28. Koi r^pâro 6 Fl^rpos XeYcif ' auTW, "'l8ou, V^ficis
d4)t]KOfie>' irdn-a, Kal riKoXouOiâajiî' ''

aoi." 29. 'A-rroKpiOels 8c 6
ItjctoGs eiTTtc,' " *A|JiT|>' X^Y*^ uH'i''> ouSeis i(mt>, 8s d<t>TJKCf oiKiac, f\
d8€X<f>ous, 'f\ 6,ht\^d^, ^ TT-ttT^pa, ^ ^lrlîpa,* f[ Y''*'ti^*<<'i>^ ^ Wkvo,

f| dYpous, IveKey i\xoO Kal * tou euaYY^Xiou, 30. ^dv' jit) Xd^Y)
c Rom. iii. iKaxorrairXaaiok'a viiv iv tw * Kaipu toutw, oiKias Kal d8cX4>o(^s
Kal dScX<|>ds Kal firjWpas ^ Kal r^Kfa Kal dYpous, fierd SiuYp-uK,
Kal iv TW aiwci tw epxofJicVw t,wi]y aluii'iov. 31. iroXXol Se eaorrai
irpuToi IcTXOTOi, Kal 01 loxaToi irpwToi."
32. *HIAN 81 iv rfj 68w di'aPaii'ovTcs ctS 'lepoa^Xufia • Kal rjf
TrpoaYWK auTOus 6 'It)ctous, Kai eOap.poucTO, Kal ® dKoXoudoCcTcs

iôôxivTo. Kal TTapaXa^wc irdXif Toi^s ScSSexa, ijpâTO auToIs
XcYî*' Ta fi^Xorra auTw auiiâiceif 33. "°Oti, 1800, dfaâicofiCK
€is 'lepoffoXupia, Kal 6 olos tou dfOpwiroo irapaSoOiâcTai TOis
dpxicpcCai Kal tois yP<'^M'H'°^'''^"''^'^»
•"'•^^ KaTaKpiKouaii' adToe Oa^dTu,
' XcYCiv before o R. and without kui before t]p$. in ^BCA.

' i]KoXov6T]Ka}xcv in BCD.
* For a-iroK. . . . (iirtv ^BA cop. have €<j>tj o I.
* ftT)Tcpa Y) irarcpa in BCA.

» t^BDA omit i\ yvvaiKa, which probably comes from Lk.
* Kui cvcKCf in ^CDA (W.H in brackets).
' So in BA, butâCD have fiT)Tcpa, a correction (W.H. margin).

' oi Sc in ^BCLA; not understood, therefore xai substituted in late uncials.
27-30, Lk. xviii. 28-30). Ver. 28 in- — world that the moral compensation takes
troduces the episode without any con- place, yet not diminishing the value of the
necting word such as r6Tt in Mt. l8ov compensation, rather enhancing it, as a
betrays self-consciousness, also the fol- relish a foreshadowing this, perhaps a
;
lowing T|(icis. Yet, with all his self- transcript, of apostolic experience. Ver. —
consciousness, Peter, in Mk.'s account, 31. On this apothegm vide on Mt.
has not courage to finish his question, Vv. 32-34. Third prediction of the
stopping short with the statement ot fact Passion (Mt. xx. 17-19, Lk. xviii. 31-34).
on which it is based = behold we have 1 Ver. 32. cU 'l€po(r(iXv(ia, to Jerusalem !
left all and followed Thee ? a<|>i^Kap.cv, — The fact that they were at last on the
aorist, refers to an act done once for all, march for the Holy City is mentioned to
ir]KoXov9-qKap,cv, to an abiding condition. explain the mood and manner of Jesus.
— Ver. 29. Jesus, seeing Peter's mean- irpoaYwv Jesus in advance, all the rest
:
ing, proceeds to give, first, a generous following at a respectful distance.

answer, then a word of warning. In the 46ap.povvTo the astonishment of the
:
enumeration of persons and things for- Twelve and the fear of others (01 aKoX.
saken, " wife " is omitted in important l<{>oPovvTo) were not due to the fact that
MSS. (W.H.). The omission is true to Jesus had, against their wish, chosen to
the delicate feeling of Jesus. It may have go to Jerusalem in spite of apprehended
to be done, but He would rather not say danger (Weiss). These feelings must
it. —rod tiayytKlov a gloss to suit : have been awakened by the manner of
apostolic times and circumstances. Jesus, as of one labouring under strong
Ver. 30. vvv the present time the
: emotion. Only so can we account for
sphere of compensation iKarovToirXa- ; the fear of the crowd, who were not, like
aiova (Lk. viii. 8) the measure character-
: the Twelve, acquainted with Christ's
istically liberal (icra SiwYp.uv
;
the : forebodings of death. Memory and ex-
natural qualification, seeing it is in this ]iectation were both active at that
;
a8-4i. EYArrEAION 413
Kttl -irapaSuaoucnK aoTov rots £0«'ccn, 34. Kal iî-naiôuaiy auxw,

Kai fiaaTiYolaoucric auToi', Kal efiirTuaoucrii' ouTw,^ Kal diroKTei'ouo'ii'
auTot' •
Kai TTJ Tpirj) pfie'pa ' dvaorriaeTai."
35. Kai **
TTpocnropeuorrai aurw 'laKuôs Kal 'iwdj-fTjs 01 olol d here only.
ZcPeSaiou, \4yovrc<i,^ " AiSdaKaXc, &iKo\i.ev lya o edf alTf\<Titi}x.€v*
36. 'O 8e el-K€f auTOis, " Tt SeXere TTOfpaai

*
TTOLiQO-Tjs Tfiti'." p.€
*
up.I*';" 37. Ol 8e cliroj' aorw, "A6s ilp*', if a eiS €K Se^twi/ aou
Kai els €? euojcufio)!' ctou ^ KadicroJixEf Ik tj] 86^t) ctou." 38. o«
'lr](Tous ciiref aurois, " Ouk oi8aT€ Ti atreiaOe. SovacrGe irieit' to

TroTi^pioi' o iyi> Kal^ to ^dimo-fia o iym Pairriôp.ai, Pair-
irico),
TiaOrji/ai;" 39. Ol Se eiiroi' auTW, " AofdfieQa." O 8e It](7oC$

ciTrei' auTois, "To \iev^ iroT-qpiov' o iyit irivut, iricaOe • Kai to
3dTrTto-p.a oiybi âiTTiôfjiai, PaTTTiffOYô-caOc •

40. to 8c KaOiaai ck
SeliMk fiou Kal e| iuuvufiuv jxoo,^" ouk caTif ifibv 8o0»'ai, dXX ois
f|Toifiacrrai." 41. Kal dKouo-afTes 01 ScKa T]pâi'To dyakaKTCir
^ €|iirTvo-ovo-iv in first place, \i.a(r'riy. second, in ^BCLA.

* \Ltra rpeis T])j.cpas in ^BCDLA.
3 ^BCDLA add avroi. * ÂBCLA add <re.
^For iroiT)o-ai fie B has p,€ iroiTio-w. CD correct by omitting p.€, A LAI by
changing into infinitive with accusative as in T.R.
" croii €K Sfîbiv in ^BCLA.
^ e^ apio-Ttpuv (without crow) in BLA. * tj in ^.^BCDLA.
* p.€v wanting in ^BCLA. T.R. is a grammatical correction.
^0
1) for Kai, and |iov after cvwv. omitted, in ^BDLA. Besides these ACZ aZ.
omit second p,ov.
moment, producing together a high- xx. 20-28), showing the comic side of the
strung state of mind Peraea, John, : drama. Ver. 35.— In Mk., James and
baptism in the Jordan, at the beginning John speak for themselves: AiSdo-KaXf
Jerusalem, the priests, the cross, at the OeXopev, etc. In Mt. the mother speaks
end !Filled with the varied feelings for them. —
Ver. 36. rl 94\eri jic iroiiio-w :
excited by these sacred recollections and this reading of B is accredited by its very
tragic anticipations, He walks alone by grammatical peculiarity, two construe
preference, step and gesture revealing tions being confused together an ;
what is working within and inspiring accusative (pc) followed, not as we expect
awe —" muthig und entschlossen," by the infinitive, iroif|(rai (T. P K but by
Schanz; with "majesty and heroism," the subj. delib., voiricru. Ver. 38. to —
Morison " tanto
; animo tantaque PairTio-pa in Mk. there is a double
:
alacritate," Eisner " more intrepidi

; symbolism for the Passion, a cup and a
ducis," Grotius. This picture of Jesus baptism ; in Mt.'s true text only the
in advance on the way to Jerusalem is former. The cup is an Old Testament
one of Mk.'s realisms. Ver. 33. oti — emblem; the baptism not so obviously,
I80V, etc. the third prediction has for
: yet it may rest on Ps. xlii. 7, Ixix. 2,
Its specialties delivery to the Gentiles cxxiv. 4-5. The conception of Curistian
(rois ^6v£(ri.). and an exact specification baptism as baptism into death is Pauline
of the indignities to be endured: mock- (Rom. vi.). Ver. 40. — TJToip.ao-Tai
ing, spitting, scourging. Jesus had been stands alone in Mk. without the reference
thinking of these things before He spoke to the Father, which is in Mt. Ver. 42, —
of them hence the
;
excitement of His oi Sokovvtcs apxciv, those who pass for,
manner. are esteemed as, rulers " quos gentes :
Vv. 35-45. The sons of Zebedee (Mt. habent et agnoscunt " (Beza) " qui ;
— :
+ + '
KATA MAPKON X.
TTcpl 'laKojpou Kol '\uidvvou. 42. 6 8e 'Itjo-ou; TrpocTKaXcaaficvos

QUTOus ' Xc'yci aoTOis, " OiSarc on 01 8okou»'T€s apxciw tC>v iQvSty
KaTaKupieuouaiK airiav • Kal 01 |XEY<i^Xoi aurioy Karcôuaidôuai^

auTWK. 43. oux ouTW Be lorai ~ iv ofiif • dXX* os eav 0At) ytviaBai
fityas ^ iy flfiiK, eoToi SkJkoj'os ujxwi' ' •
44. koI 85 6.v GcXtj ujiuif
yck'caOai * TrpwTOS, corai iraKTWi' SouXos '
45- Kai yelp 6 016s tou
d>'6puirou ouK YJXOc 8iaKOinr]6T]i/ai, dW& SiaKOkrjaai, Kal SoCfai t^
«(»uxT]>' auToG XuTpof &\rrX •jtoXXwi'."
46. Kal epxon-at eis 'lcpix<<^ tal cKiropEuoix^fou auroG Air& 'kpixw,
Kal tCiv (xa9r]T(I)»' auToG, Kal oxXoo iKavou, ui&s " Tifiaiou BapTifiaios
6 To4)Xo9 €Kd0T)TO irapA tt]>' oSof irpoo-aiTWJ'.'' 47. Kal dKouaa; on
'lr](rous 6 Na^wpaios " iariv, T]p§aTO Kpd^cii' Kal \iyeiv, "'O uios ^
AaîS, 'lT|aou, cX^T|cr<5i' fjie." 48. Kal cTrcxifiw^ aurw iroXXoi, Iva
aiuTrrjOTfj • i 8e ttoXXw (laXXoK cKpaêf, " Ylc AapiS, €\ir\<j6v |xc."
49. Kal oTcis 6 'lT|aoGs ilirev auToc ^(«)»'T|0r]fat ^ •

Kal 4><>»'ouo-i tom
TU(t)X6»', X^YOKTCs aoTw, " &dp<rci • lycipoi,® ^titvei are." 50. 'O 8e
AiroPaXwc to 1|1(£tioi' auTou di'aorcls ^*^
TJXde irpos xoi' 'itjaoGi' •
' Kai irpoaKaX. avrov; o I. in J«^BCDLA. * ctrTiv in J«^BCDLA Lat. vet. Vulg
' (i.(ya9 ytv. in ^BCLA, also v|X(i>v SiaK. * ev vjiiv tivai in ^BCLA.
' For vtos irpoo-aiTtov Jf^BLA
. . . iiave o vios T. B. tv(|>Xos irpoo-aiTijs CKaO,
irapa tt)v o8ov (Tisch., W.H.).
8 NaâpT]vos in BLA. B places co-tiv after Itjo-ovs*
7 vi€ (for o V.) in ^^BCLZ.
8 <})0)VTi<raTe avTov in J>^BCLA changed in T.R, into the more commonplace
avTOv <j><ovT)6T]vai. <
9 £y€ip€ in iÂBCDLAI.
1' A tame substitute for avairT|8r](ra« in ^BDLA, so characteristic of Mk.
honorem habent imperandi " (Grotius). of very moderate dimensions, but = a

Some, e.g., Palairet, regard SoKoiJvTes as large crowd, as we say colloquially
redundant, and take the phrase in Mk. "pretty good" when we mean " very
as = Mt.'s ol apxovTcs. Kypke resolves good ". This use of iKavds probably
it into 01 Ik Sdyfiar^s tivos apxovT€s = belonged to the colloquial Greek of the
" qui constituti sunt ut imperent ". period. Vide Kennedy, Sources of N. T.
Ver. 43. lo-Tiv (W.H.), is; the "is" Greek, p. 79. o vlbs T. B. —Mk. knows
not of actual fact, but of the ideal state the name, and gives both name, Barti-
of things. —
Ver. 45. Vide on Mt. maeus, and interpretation, son oi
Vv. 46-52. Bartimaeus (Mt. xx. 29-34, —
Timaeus. Ver. 47. vU AaîS this in :
Lk. xviii. 35-43)- Ver. 46. —

^pxovrai, all three narratives, the popular name for
historical present for effect. Jericho an —

Messiah. Ver. 49. ît>vr\<xa.Tt, <|>(i>vovo'i,
important place, and of more interest to 4>uvei no attempt to avoid monotony
;
the narrator the last stage on the

; out of regard to style. It is the appro-
journey before arriving at Jerusalem priate word all through, to call in a loud
(Weiss in Meyer). ^Kiropevofie'vov a. — voice, audible at a distance, in the open
Jesus mentioned apart as the principal air {vide ix. 35). — Odpcrci, ^yeipc, 4>(i>vcX,
person, or as still going before, the courage, rise. He calls you pithy, no ;
disciples and the crowd mentioned also, superfluous words, just how they would
as they have their part to play in the speak.— Ver. 50. Graphic description
sequel, iroptvoiJievcjv understood. ox- — of the beggar's eager response mantle —
iKavov not imolying that the ta'owd was
: thrown of!', jumping to his feet, he
: —
42 —52. XI. 1—3. EYArrEAlON 415

" Tt OAeis "
51. Kal diTOKpiOeis Xe'yei aurw 6 'lr]<TOus,^ Tvoirjaw aoi ^ ;
'O 8e TU(|)\6s eiTrek auTw, " Pa^Poci, iâ di'ttpXeiJ/w." 52. 'O 8e '
Irjcroos etTrec auTw, ""Yiraye- i^ irtoris <rou aiautKi ae." icoi
€o9e(us di/ePXeij/e, Kal T|KoXou9ei tw '|t](70u ^ cf ttj 68u.

XI. I. KAI 0T€ eyYiôoo-ic eis 'kpoocraXiqfi,^ ciS Bi^0<()aYT) Kal
to opos xwi' 'EXataiK, dirooreXXei 800 Taic p.a0T]Ta)K
BT)0a>'iai'^ irpos
"
auTOu, 2. Kal Xeyei auxois, 'YirdycTe eis tyji* KUfiTji/ ttjc KareVai'Ti
up.ojt' Kal eude'o); eicriropEuofxekoi €19 auTTji' euprâere irwXoc 8€8£|yiei'oi',
e(^' Of ouSeis ^ dfOpojTrwi' K€Kd6iK£ ^ • Xuaarrcs auTOf dydycre.'

3. Kal i&v Tis up-if eiTTT), Ti iroieiTe xoiiTo; eiTrare, *Oti ^*^
6 Kupios
1 avTctf o I. iiitiv in ^BCDLA.

^ Ti <roi OeXeis -n-onrjo-o) in ^BCLA, obviously preferable to the smooth reading in
T.R.
» Kai o I. in BLA cop. (W.H.).
* am«i> for tw I. in J«ÂBCDLA al. Lat. vet. Vulg.
^ Icpova-aXr])! is not used in Mk. The true form here is Upoo-oXvjxa as in
i^BCI) M.
* D vet. Lat. Vulg. have simply Kai ei? B-rjOavi^ which Tisch. adopts. The
reading in T.R. is supported by ÂBCLAI al.
' Add ovircii, following ovScis in BLA; after avdpwirwv in ^C, before ov8ets in Kfll
(W.H. order i, Tisch. 2).
^ cKaOio-cv in ^BCLA.
^ Xt/aaTt a. Kai <j>€p€T€ in ^BCLA. The T.R. conforms to Lk.
'0 Omit OTi with BA vet. Lat.
comes, runs, to Jesu=. Though blind had never been used, would seem of
he needs no guide (Lk. provides him vital importance afterhand, from the
with one) led by his ear. Ver. 51.
; rl — Christian point of view, and one cannot
<roi Ge'Xtis, etc. : what do you want wonder that it took a sure place in the
alms or sight ? pa^PovC — more respect-
:
in John xx. 16).

tradition, as evinced by the narrative
in Mk. followed by Lk. But it is per-
ful than Rabbi (here and
— iva ava^Xeij/b) : sight, of course, who missible to regard this as an expansion
would think of asking an alms of One of what Jesus actually said. The idea
who could open blind eyes ! underlying is that for sacred purposes
Chapter XL Entry into Jerusa- only unused animals may
be employed
lem. Other Incidents. Vv. i-ii. (vide Numb. Sam. vi. 7).
xix. 2, i
The solemn entry (Mt. xxi. i-ii Lk. ; Xvo-are, <j>«p€Te aorist and present the
: ;
xix. 29-44). —Ver. i. It is first stated former denoting a momentary act, the
generally that they approach Jerusalem, —Ver. 6 Kvpios a. x-
latter a process. 3.
then Bethphage and Bethany are named ex«t> the Master hath need of him. Vide
to define more exactly the whereabouts. on this at Mt. — Kal
xxi. 3. and exi6v9, etc.,
Both villages named partly because straightway He returneth him (the colt)
again. —irdXiv, a well-attested reading,
;
close partly because, while

together,
Bethphage was the larger and better clearly implies this meaning, i.e., that
known place, and therefore might have Jesus bids His disciples promise the
stood alone as an indication of locality, owner that He will return the colt with-
Bethany was the place where the colt out delay, after He has had His use of
—
was to be got. Ver. 2. Kare'vavTi v., it. So without hesitation Weiss (in
opposite you. This adverb (from Kara Meyer) and Holtzmann (H. C). Meyer
cvavTi) is not found in Greek authors, but thinks this a paltry thing for Christ to
occurs frequently in Sept. e<^' ttv oviScls — say, and rejects T-aXiv as an addition
ovir. dv. eKd6i<rtv this point, that the coll
: due to misunderstanding. Biassed by
—
4i6 RATA MAPKON XI.
auTou xp«i<*>' 'X**^ '

""^'^ eo0^(i)s auroK diroareXei ' »j8e." 4. 'AtttjXOoi'
Se," Kcii eupo»' Toi' ' iruXov ScScj^^fOk irpo; ttji'' 9upav l^w eirl tou
dp,4>($Sou, Kal XuouaiK auric. 5. Kai xifes tSiv iKtl ôttjk(5twk
;
IXcYOf auTOis, " Tt iroiciTC Xuoktcs toi' iruXof " 6. Oi 8e eliroc
aoTois icaOws ev-cxeiXaTO* 6 'ItjctoCs '

Kai d(j)TJKa»' aurous. 7. Kai
tiYaYOK * Toc irwXoc irpos toc 'iTjaouK, Kal ^-n-^PaXoc ' auTu rd tjidTia
auTwi', icai iKdQi(Tev itr' aurw.^ 8. iroXXoi Be * rd ifidria auTtttv
eoTpwffai' €is Ti]i' SSif • dXXoi Be 0T0t|3d8as ^ ckoitto*' ^'^

^k TCtv
8^»'Sp(i)i', Kal ioTpi^yvvov els ttjv 686f. 9. Kai 01 TrpoayocTCS Kai

01 dKoXoo6ourres CKpaJoi', Xcyon-es,^^ " 'Slaavvd •
tiiXoyrifitvos 6
^ many uncials. The most important various readinj^ is

aTTocTTtXXti in very
airoo-TtWct in J<I]C*DLA <//. Orij^. doubtless a true readin<,', tliouf^h
•iraXiv alter ;
omitted for harmonistic reasons in many copies. B places avrov last, airoo-.
vaXiv a. (W.H. marg.).
* Kai aiTTiXOov in ^BLA.
' BDL omit toy befoie irwXov (t<)CA have it, Tisch.), and BLA omit tijv belore
evpav (in i^CD, Tisch.).
ti-ir«v in ^BCLA.
4>€pov(riv instead of TjYayov (from parall.) in ^BLA.
ciriâXXovo-i in ^BCDLA for cirtPaXov, which conforms to tiyoyov,
€ir avTov in fc^BCDLA. * koi iroXXoi in ^HCLA.
oTTiPoSas in most uncials (^BDLA, etc.).
For €KoirTov . . . o8ov (cf. Mt.) ^BLA have simply Ko«j/afTc« €k tuv aYpwv.
" Omit XcYovTcs i>^BCLA.
—
the same sense of decorum " below to the decorum argument, and is biassed
the dignity of the occasion and of by it against the reading iraXn' contained
the Speaker "—the Speaker's Comm. in so many important MSS. (vide above).
cherishes doubt as to -iraXiv, sheltering Ver. 4. —
dp4><^So'*' (ap4)o8ov and -os
itself behind the facts that, while the from dpc|>t and 6S6s, here only in N. T.),
" "
MSS. which insert again are gener- the road round the farmj'ard. In Jer.
ally more remarkable for omissions than xvii. 27, Sept., it seems to denote some
additions, yet in this instance they lack part of a town " the palaces of Jerusa- :
the support of ancient versions and early lem " (R. V.).— Vv. 5-6. Mk. tells the
Fathers. I do not feel the force of the story very circumstantially how the :
argument from decorum. It judges people of the place challenged their

Christ's action by a conventional stand- action how they repeated the message ;
ard. Whyshould not Jesus instruct of Jesus and the satisfactory result. Mt. ;
His disciples to say " it will be returned (xxi. 6) is much more summary, Ver. 8. —
without delay " as an inducement to (TTiPaSas (oTTiPas from o-Tcipci), to tread,
lend it ? Dignity 1 How much will have hence anything trodden, such as straw,
to go if that is to be the test of histori- reeds, leaves, etc. here only in N. T.) ; ;
city I There was not only dignity but "layers of leaves," R. V., margin ; or
humiliation in the manner of entering layers of branches (xXaSovs, Mt.) ob-
Jerusalem the netd for the colt, the use tained, as Mk. explains, by cutting from
:
of it, the fact that it had to be borrowed the fields (K($tj/avTes Ik t. aYpwv). (ttoi-
all enter as elements in the lowly state Pds (o-Toi^dSas, T. R.) is probably a cor-
of the Son of Man. On the whole sub- rupt form of orripds. Hesychius defines
ject vide notes on Mt. This is another (TTipds as a bed of rods and green grass
of Mk.'s realisms, which Mt.'s version and leaves (airi ^d^Suv Kai, xX<<>pwi'
obliterates. Field (Otiiim Nor.), often XopTcuv (TTptoo-is, Kol <|>vXXuv). Vcr. 9, —
bold in his interpretations, here succumbs 01 Trpoav8VT€s, those going before pro- ;
— —
+— 14. EYArrEAION 417
£pxo|J.efos iv 6v6y.aTt. Kupiou. 10. euXoyTjp.e'i'T] ff epjôfieVr] âai-

Xeta €(' ovofiari. Kuptoo ^ tou irarpos i^/iwc AaîS- 'Haavva. iv Tois
uij'ioTois." II. Kal eiCTriXGec els 'lepoaoXufxa 6 'Itjctous', Kal * eiS
TO iepoy •
Kol Trepi^Xeij/dfiekos irdfTa, 6v{/ias ^ t]8t] oucttjs ttjs wpas,
e^T]X9ev eis Br]Oaviav fierd rdv SwSeKa.
12. Kal TTJ iitaupiov e|eX96fTWi' auTUf diro Bi^Gactas, imivaaf '
13. Kal tSwi' aoKT]i' fxaKpoêc,'* exouaav <|)uXXa, i]X0e>' ei apa eupiâet
Ti^ ef auTTJ • Kal i\Qi)y c'lr' aunif, ouSe^ evpev ei 4)uXXa •
oii
*
fxrj
ydp Tjf Kaipos* auKajt*. 14. Kal diroKpiSels 6 'Irjcrous ^ eiTrec au-nj,
''
MT]Ke'Ti 6K CToG els TOf aiufa ^ [itiSeIs KapTTOV <})dyoi." Kal t]kouo»'
1 Omit this second ev ov. K. with ^BCDLA. ^ Omit o I. Kai with ^^BCDLA.
3 t^CLA, Orig., have o\|/€ (Tisch., W.H., text, brackets), but BD and other
unciaJs have o\j/ia;. B omits ttis wpa;.
* airo fioK. in many uncials (^BD, etc.). • Ti cvpTjcrci in ^BCLA.
^ o yap Kaipos odk tjv in ^BCLA cop. syr.
^ o I. omit J«^BCDLA ; also in ver. 15.
^ CIS Tov aiwva before ck aov in ^BCDLA.
bably people who had gone out from the proper season was June for the first-ripe
city to meet the procession. Ver. 11. — figs. One may wonder, then, how Jesus
eio-T)XO€v, procession
etc. : now
the could have any But had
expectations.
drops out of view and attention is fixed He ? Victor Ant. and Euthy. viewed
on the movements of Jesus. He enters the httnger as feigned. It is more reason-
Jerusalem, and especially the temple, able to suppose that the hope of finding
and surveys all (irepipXtij'dp.evos Trdvra) figs on the tree was, if not feigned, at
with keenly observant eye, on the out- least extremely faint. He might have a
look, like St. Paul at Athens, not for the shrewd guess how the fact was, and yet
picturesque, but for the moral and re- go up to the tree as one who had a right
ligious element. He noted the traffic to expect figs where there was a rich
going on within the sacred precincts, foliage, with intent to utilise it for a par-
though He postponed action till the able, if He
could not find firuit on it. In
morrow. Holtzmann (H. C.) thinks that those last days the prophetic mood was
the irepipXexj/dixevos irdvTa implies that on Jesus in a high degree, and His action
Jesus was a stranger to Jerusalem. But, would be only very partially understood
as Weiss remarks (in Meyer), Mk. can- —
by the Twelve. Ver. 14. <j)d7oi: the op-
not have meant to suggest that, even tative of wishing with jitj (|XT)KeTi), as in
if Jesus had never visited Jerusalem classic Greek (Burton, M. T., § 476).
since the beginning of the public The optative is comparatively rare in the
ministry. N. T. TjKovov— the disciples heard
:
Vv. 12-14. The Jig tree on the way (what He said) they were not inob-
;
(Mt. xxi. 18-19). Ver. 12 tells —how servant. His manner would arrest atten-
Jesus coming fron Bethany, where He tion. The remark prepares for what is
had passed the night with the Twelve, reported in ver. 20 hence the imperfect.
;
felt hunger. This is surprising, con- Vv. 15-19. Cleansing of the temple
sidering that He probably spent the (Mt. xxi. 12-17, Lk. xix. 45-48). The
night in the house of hospitable friends. state of things Jesus saw in the temple
Had the sights in the temple killed sleep 3'esterday has been in His mind ever
and appetite, so that He left Bethany since through the night watches in
:
without taking any food ?— Ver. 13. cl Bethany; in the morning, killing appetite ;
apo, if in the circumstances; leaves there, on the way, the key to His enigmatical
creating expectation. evpiicrei future — :
behaviour towards the fig tree. Ver. 15. —
indicative; subjunctive, more regular. tis TO Updv, into the temple, that is, the
6 yop Kaipos, etc., for it was not the forecourt, the court of the Gentiles.
season of figs. This in Mk. only. The Toiis IT. Ktti Toiis d., the sellers and the
27
" — —;
4.18 KATA MAPKON XI.
ol fj.a9i]Tal auTOH. 15* Kal Ipxorrai ci; 'lepoa($Xu|jia ical ciaeXdwk

6 'irjaous «is TO Icp^f T^pâTO ifK^dXXciK tous TrwXouvTas Kal dyo-
pdôKTas ^ «• Tw Upu) • Kttt rds rpair^âs rCtv KoWvîcrruyv, Kai tAs
Ka6eSpat rwK ttwXoui'twi' toLs irepiaTcpas KaT€'<rrpev|/e •
16. teal ouk
r)4)iek' ira T19 8t£i'€YKij aKEuos 8id too tepou. 17. Kal eSiSao-Ke,
\iyu)i- ' auTOis, " Ou yeYpairrai, '
On 6 61k6s jiou oTkos Trpoaeuxtis
KXi]Giâ€Tai TTaai Tois eQvecriv ; ojicls 8e cironâaTC * auxoc <nn]-
Xaiof XtjOTwi'."* 18. Kal r\KOKi<TaLV 01 ypafifxaTcIg Kal 01 dpxiepeis,*
Kal eî^TOo*' Tru9 aurif dTroX6'crou(rif * •

£4>opoGin-o ydp aoTOK, on
ttSs " 6 oxXos eêTrXTJo-acTO îrl ttj 8i8a)(iij auToG.
19. Kal 0T€ ^ o'ifl iyiv^TOf c|eiropeu€To ^ I'^w rfjs ttoXcus- 20.
Kal irpoit irapaTTOpeuîiekoi,' ciSof t^v <T\iKr\v e^T]pau|jieVr]f ck pJ^Siv.
21. Kol dcafii'Tia'dels 6 d^Tpos X^yei auTw, "'Pa^Pi, i8«, li] auKij ijf
' Tov« before ayop. in ^BCL al.
^ For X«Yuv ^BCLA have Kau cXeyt. B omits avrotf.

' ir€TroiT]KaT« in BLA (Tisch., W.H.). * apx- before Ypafi- in t>^BCDLA al.
* airoXeo-uo-iv in iÂBCDL, etc. • iras yap in ^J'CA.

' PTov in ^BCLA33. • BA have ele-iropevovTo (W.H., text, brackets).
• irapair. irpui in ^BCDLA 33.

buyers article before both (not so in
: 7, omitted in the parallels; very suitable
Mt.), both put in the pillory as alike in view of the fact that the traffic went
evil in their practice. —
Ver. 16. •^<|)i£v : on in the court of the Gentiles. A fore-
vide i. 34. The statement that Jesus shadowing of Christian universalism.
did not allow any one to carry anything 7rfTron]KaT«,ye have made it and it now
(o-K€vos, Lk. viii. 16) through the temple is. —Ver. 18. tfus, the purpose to get
court is peculiar to Mk. It does not rid of Jesus fixed, but the how puzzling
point to any attempt at violent pro- because of the esteern in which He was
hibition, but simply to His feeling as to held. —
Ver. 19. orav (on, T.R.) implies
the sacredness of the place. He could repetition of the action. have here av We
not bear to see the temple court made a with the indicative instead of the optative
bypath or short cut, not to speak of the without av as in the classics. Field
graver abominations of the mercenary (Ot. Nor.) regards orav 6tJ/€ cyc'veTo as a
traffic He had sternly interrupted. In this solecism due probably to Mk. himself
feeling Jesus was at one with the Rabbis, (as in iii. 11, orav eOcupovv), and holds
at least in their theory. " What reverence that the connection in Mk.'s narrative is
is due to the temple ? That no one go decidedly in favour of a single action
into the mountain of the house (the instead of, as in Lk., a daily practice.
court of the Gentiles) with his staff, Vv. 20-25. The withered jig tree and
shoes, purse, or dust on his feet. Let no relative conversation (Mk. xxi. 20-22).
one make a crossing through it, or Ver. 20. irapairopcuofxcvoi, passing by
degrade it into a place of spitting the fig tree (on the way to Jerusalem
(Babyl. Jevamoth, in Lightfoot, ad loc). next morning). ^put the position of — :
— Ver. 17. ISiSao-KE covers more than this word after irapaTr., instead of before
what He said just then, pointing to a as in T.R., is important. It gives it
course of teaching {cf. ver. 18 and Lk. emphasis as suggesting that it was in
xix. 47). Here again we note that while the clear morning light that they noticed
Mt. speaks of a healing ministry in the the state of the tree. It might have
temple (xxi. 14) Mk. gives prominence to been in the same condition the previous
teaching. Yet Mt. gives a far fuller evening, but it would be dark when they
report of the words spoken by Jesus —
passed the spot. Ver. 21. avapvTjo-ecls,
during the last week. irajri tois— remembering (what the Master had said
''Bveariv, to all the Gentiles, as in Is. Ivi. the previous morning). h ricrpos
; —
i5-a8. EYArrEAION 419

KaTT]p(£o'u iiripayrai." 32. Kal d-iroKpidels ItjaoGs X^yei auTOis,
"'Exere iricmi' 0eoC. 23. 6.\i^v yAp^ Xe'yw wfAiv, on Ss Sf eiirrj tw
opci TOUTw, "ApSrjTi, Kal P\t]0t]ti ets ttji' SaXaacxai', Kal jatj 8iaKpi0TJ
iv TTJ KapSta auToO, dXXd iriaTeooT) on d Xe'yei * yi^'cxai •
lorai
auTw ia.v eiirj).* 24. 8id toGto X^yb) ufiiK, HdiTa otra dy
irpocreu)(6fie>'oi * atTciCTfle, irioTeueTc on XafiPdi'eTe,* Kal eorai ufiiK.
25- Kal oral' (TTV)KT]Te ' Trpo(7eu)(6|uiev'oi, dcîere el n ex^'''^ Kara ni'os *
Iva, Kal 6 irarfjp ufx.wk' 6 cj* toIs oupafois d<j>TJ ojaii' rd irapaTTTolfxaxa
ufxuc. 26. 61 Se ufj,6is ouK d({>ieT6, ouSe 6 iraTf]p up.cai' 6 iv tois
oupai/ois d4)ii<7ei rd irapairrcufi.aTa ufiSf." ^
27. KAI IpxoiTai TrdXic ets 'lepoaoXufAO • koI kv tw icpw Trepi-

Traroui'Tos auTOu, IpxofTai irpos auxof ot dpxtepeis Kal ot ypap,jiaTcrs
"
Kal ot irpeffpuTepot, 28. Kal Xeyouatk'^ auTw, '£»' irota côuo-ia
raura iroiets ; koI* tis o-oi r^v Eôuataf TaoTYjk eSwKec,^'* Iva raura
' yap omitted in ^BD.

* For Trio-TcvoTj ort a Xcyct ^BLA have itv9rtvi\ oti o XaXci (Tisch., W.H.).
s Omit o eav tnrtj i^BCDLA.
* For oara av 7rpoo-cvxo|X€voi ^BCDLA have oo'O'n'pocrrux««''0«'«*'(Tisch., W.H.)
» £Xa^€Tc in ^^BCLA. T.R. is a correction.
« iTrr\KiTi in CDL (Tisch., W.H.), but B has vri\K-T\Tt.
">
Ver. 26 is omitted in t«$BLA (Tisch., W.H.). Weiss thinks it has fallen out bj
similar ending.
* ^BCLA have cXcyov. X«yovo-i conforms to epxovTat in ver. 27.
9 T| in i^BLA. " eSwKev before ttjv «|. t. in ^^BCLA.
spokesman as usual the

; disciples —
random insertion. irio-Tiv 6eov, faith in
generally in Mt. —Ver. 22. Ixst* iricrny, God, genitive objective as in Rom. iii. 22
have /ai//(. The thoughts of Jesus here and Heb. vi. 2 (Paimo-fiuv SiSaxV)-
take a turn in a different direction to Ver. 24. eXaPtre: this reading (^BCLA)
what we should have expected. We Fritzsche pronounces absurd. But its
look for explanations as to the real very difficulty as compared with Xap,pd-
meaning of an apparently unreasonable ver* (T.R.) guarantees its genuineness,
action, the cursing of a fig tree. Instead, And it is not unintelligible if, with
He turns aside to the subject of the faith Meyer, we take the aorist as referring to
necessary to perform miraculous actions, the divine purpose, or even as the aorist
Can it be that the tradition is at fault of immediate consequence, as in John
here, connecting genuine words of the xv. 6 ii^\r\&-(\). So De Wette, vide
Master about faith and prayer with a Winer, sec. xl. 5 b.
comparatively unsuitable occasion ? Vv. 27-33. By what authority ? (Mt.
Certainly much of what is given here is xxi. 23-27, Lk. xx. z-8). —
Ver. 27. irdXiv,
found in other connections ver. 23 in — again, for the third time on the day of :
Mt. xvii. 20, Lk. xvii. 6 ver. 24 in Mt.;

arrival, on the day of the temple cleans-
vii. 7, Lk. xi. 9 ; ver. 25 in Mt. xviii. 35 ing, and on this day, the event of which
of course in somewhat altered form, is the questioning as to authority.
Mk. seems here to make room for some wepiirarovvTos aiirov, while He is walk-
important words of our Lord, as if to ing about, genitive absolute, instead of
compensate for neglect of the didache accusative governed by irpos ; probably
which he knew to be an important simply descriptive (Schanz) and not im-
feature in His ministry, doing this, how- plying anything offensive in manner
ever, as Meyer remarks, by way of walking as if He were Lord of the place
thoughtful redaction, not .,^y mere (Klostcr.); nor, on the other hand, meant
— ——
420 KATA MAPKON XL 89—33- XII,
•oi'^S;"
"
29. 'O Be *lT]aous diroicptSels ^ cIireK auTOi;, 'Eircpw-rrjaw
4;ios ndyu ' Iva \6yov, ital dTroKpi6r]T^ jioi, Kal ^p« ujjiik ^t* -rroia
^ôuaia xaoTa iroiw. 30. To ^dTmafia 'ludvvou ^ i^ oupafoG ^c, rj
li ivQpu>Tru>v ; diroKpi0T)T^ fioi." 3 1. Kai ^Xoyi'ôrro ^ irpos eao-

Tou's, X^yovTts, " 'EdK elrrutjiev, 'E^ oupa>'ou, ^pei, Aiari ouv ook
^TricrreuaaTC aorw ; 32. dXX* ^dk" eiirwp.e*', "E^ di'Spwirojc," ccjio-
poG»TO t6»' Xaot'," aTrarres ydp €i)(oi» roc

ojTug 'itadwrfv, on "^
•irpo(|)r|TT]s qk. 33. Kal d-noKpiQivre^ X^youai xw 'ItjctoO,* " Ouk

oiSajick." Kol 6 'Itjo-ous diTottpiOeis * X^yci auTois, " Oo8e iyu)
Xe'yw (ifklv iv iroioi côuaia rauTa iroiui."
XII. I. KAI T]pâTO ouTois iy irapaPoXais X^yeii',^^

"
'AfjnrcXwKa
l<|>uT€ucrci' avdpuiros, ical TrtpUQr\K€ ^payfs.6y, Kal (upuÊf uTroXr)v'i,oK,
Kal witoSofATjae irupyoK, Kal cle'Soxo ^^ aoxof yewpyois, Kal d-ire8ri|i.T]ac.
2. Kal dêaxciXc -rrpos xotis yEwpyous xu Kaipu SouXof, tea irapd
* Omit airoKpi9«i« ^BCLA 33. ' Kayu (from parall.) omitted in BCLA.
» xo before fc^BCDLA 33.
I. in * SieXoyiEovro in BCDLA.
» Omit «av JÂBCLZL Vide below. « oxXov in J^BC (W.H.).
' ovx(i>S oxi in BCL. * t<» I. X«yov<ri in J»^BCLA

33,
» Omit airoKpi9tis J^BCLA 33. " XaXeiv in t^^BLA.
" cêScxo in ÂBCL, changed into the more correct c^cSoxo (T.R.).
to convey the idea that Jesus was giving was a prophet = for all held that John
no fresh cause of offence, simply walking was indeed a prophet.
about (Weiss). Ver. 28. —
iva xavxa Chapter XII. A Parable and
iroi-gs : tva with subjunctive after Sundry Captious Questions. Vv. —
iiovcriav instead of infinitive found in 1-12. Parable of the wicked vinedressen
ii. 10, iii. 15. — Ver. 29. The grammatical (Mt. xxi. 33-46, Lk. XX. g-19). Ver. i. —
structure of this sentence, compared iv irapaôXals the plural may be used
:
with that in Mt. xxi. 24, is crude xal — simply because there are more parables
dTro!Cpi6T]T€ (ioi instead of Sv eov eiirTjx^ than one even in Mk., the main one and
fioi. It is colloquial grammar, the that of the Rejected Stone (w. 10, 11),
easy-going grammar of popular con- but it is more probably generic = in
versation. tva Xdyov, vide at Mt. xxi. parabolic style (Meyer, Schanz, Holtz.,
24. — Ver. 30. diroKpiG-rjTe fiot, answer H. C). Jesus resumed (-ppâro) this
me; spoken in the confident tone of one style because the circumstances called
who knows they cannot and will not try. forth the parabolic mood, that of one
—Vv. 31-32 give their inward thoughts " whose heart is chilled, and whose
as by Jesus.
divined Their spoken spirit issaddened by a sense of loneli-
answer was a simple ovk oi8ap,cv (ver. ness, and who, retiring within himself,
33). —
Ver. 32. dXXa ciir(i>p,cv, l| avOpw- by a process of reflection, frames for his
ir»v ; =
but suppose we say, from men ? thoughts forms which half conceal, half
— c((>oPovyxo xov ©xXov. Here Mk. reveal them " The Parabolic Teaching
thinks for them instead of letting them —
of Christ, p. 20. dfiirtXiova a vineyard, :
think for themselves as in Mt. (ver. 26, the theme suitably named first. dp-ircXos —
4>oPoup€0a) = —
they were afraid of the is the usual word in Greek authors, but
multitude. —
airavxcs yap. etc.: here Kypke cites some instances of dpircXw*
again the construction is somewhat in late authors. -uitoXtjviov (here only),
—
crude 'Iwdwijv by attraction, object of the under vat of a wine press, into which
the verb tlxov instead of the subject of the juices trampled out in the Xtivof
TJv, and ovTwf by trajection separated —
flowed. ele'Sexo (W.H.), a defective
from the verb it qualifies, f\v, gfiving this form, as if from S^Sw. Cf dirc'Stx©,
sense for all held John truly that he
: Heb. xii. 16. Ver. 2. — t^ Kaip^ at :
— —
EYAriEAION 421
Tuv yeupyuy \d^r^ diro too KapTrou ^ tou dfi-n-eXufos '

3. 01 Se *
XaPokTes aoTot' eSeipai', Kai dirôreiXai' k€v6v. 4. Kal irdXii'
direoreiXe irpos auxoos aXXoK SoCXoj' • KaKcii'OK XiGoPoXtjaai'Tes ^
eKe4)aXai(U(raf, Kal direaTCiXa*' r|Tijxw|x^j'0>'.' 5. Kal udXn' * aXXof

dire'cTTeiXc • KdKEiKOi' dir^KTCii'av • Kol iroXXous dXXoos, T009 ^ (xet'
o^poj'Tes, Tous * 8e aTroKTCtcoJTCS. 6. In ^ oSv iva oiok l)(caK
dYaTrTiTOf auTOu, dTrecrreiXc Kal aoTOJ' irpos aurous eoâTOt',' Xe'ywj',

On ecTpaTriâovTai toi' vi6i' jjiou. 7. e isivot 8e 01 y^wpyol ctiroi'
irpos eauTOos,' "On outos eoriv 6 KXripov'ofiOS • Scuxe, diroKX€it'a»|xei'

auxok, Kal iqfiujf eorai i^ KXTipokOfxia. 8. Kal XaPoto-cs aoxoK
direKxet>'ac, Kal e|ePaXov ^ e|(o xoo d^TieXwi'og. 9. ri out'® iroiiâei
6 Kuptos xou dfnreXwfos ; tXeuaexai Kal dxroXecrei X069 yewpyous,
Kal Scjo'ei TOi' d|nreXwKa aXXois. lO. OuSe XTif ypa<j)T]»' xauxTji'
df^yj'wxe ;
'
A160K, ov dircSoKip.aaai' 01 oiKo8o|j,oGrr€s, outos eyefVÔnj
CIS K€<}>aXTH' yfavia^. 11. Trapd Kupiou eyeVexo auxTj, Kal eort
^ TMV Kapirwv in ^BCLA 33. > Kai for ot 8< in ^BDLA 33.
* ^BDLA 33 emit Xi,6oPoXT]o-avT€s ; i^BL have tKccfiaXiwo-av ; and for Kai
airta-nikav 7)Tt.p.u|jL£vov, i«^BL have Kai TjTin,aaav (so also DA, but with varying
spelling of verb). XiOopoXTjo-avTCS comes from Mt.
* Omit iraXiv ^BCDLA 33.
' ov% in both places ^BLA. D has ovs in first, aXXovs in second place.
^ For exi ovv . . . toxoTov read exi «va cixcv wioy ayair. aireaxeiXtv avxor
e<rxarov irpos avTovs with ^BLA.
' irpos eav. eiirav in j}^BCLA 33.
® ^BC place awTov after aircKTeivay and insert another avror after e^cPaXov.
' Omit ovy BL cop.
the season of fruit, or at the time agreed woX. oX. as depending on airco-TciXc =
on the two practically coincident.
; he sent many others, and possibly that
SooiXov a servant, one at a time, three
: was really what the evangelist had in his
in succession, then many grouped mind, though the following participles,
together, and finally the son. In Mt. ScpovTcs diroKTcvvovTcs, suggest a verb,
first one set of servants are sent, then a having for its subject the agents these
larger number, then the son. dirb t«v — participles refer to = they maltreated
KapiTbiv a part of the fruits, rent paid in
: many others, beating some and killing
kind, a share of the crop. Ver. 4. — some. So most recent writers. Vide
lK£(|>aXi (al, T.R.) ido-av: ought to mean, Buttmann, N. T. G., p. 293. Eisner sug-
summed up (Ke(|>dXaiov, Heb. viii. i = gests direcToXp^vovs after iroXX. aXX. =
the crown of what has been spoken), and many others, sent, they either beat
but generally taken to mean " smote on or slew. —
Ver. 8. Mk. says: the son and
the head " (" in capite vulneraverunt," heir they killed and cast out of the vine-
Vulg.). A " veritable solecism," Meyer yard. Mt. and Lk. more naturally, as
(" Mk. confounded Kc4>aXaii$o> with it seems they cast out and killed.
: We
Field says "
KC(|>aX(£o> "). can only : We must understand Mk. to mean cast out
conjecture that the evangelist adopted dead (Meyer, Weiss, Schanz), or with
EKe^taXaiwaav, a known word in an un- Grotius we must take Kal lê'PaXov as =
known sense, in preference to lK£4>aX- €KpXT)6€VTa. Ver. 11. —
irapa Kvpiov,
wo-av, of which both sound and sense etc., from or through the Lord it (the
were unknown ". Ver. 5. iroXXoiis — rejected stone) became this very thing
aXXovs> many others. The construction (avTT]), viz., the head of the corner
is very loose. naturally think of We Kc4>aX^ ywvCas. Ver. 12. —
Kal iô^-^
— — —
422 KATA MAPKON XII.
9au|ia(rT^ jf 64>9aX|xor9 t]fiuf.'" 12. Kal ^î^touc aur^f Kparrjaai,

ical e4'oPi]6i)aaK tok oxXok' •
eyvuiaav yap on irp6s auTous tJ)*
irapaôXrif eiTTC • Kal d4)£W£s ciutoi' dirriXOov.
13. Kai dTToorrAXouo-i irpos outiSk Tij'as tuk âpiaaiuK Kal twi'
'HpwStaKWK, ''a aoTOK dypcuauai XcSyco. 14. 01 8c ^ cX0(5rrcs
X^yo^''^^*' fiuTw, " AiSdicTKaXc, oiSafxcv on dXtjOTjs ct, Kal ou p,Aci
(Toi TTcpl ouScfos 00 ydp pX^TTCis els irp^crwiTOi' dvOpuircoi', dXX' îr*
dXT]6eias TT)>' 6hi>v ToC Scou SiSdaxcis. escort Kf\vaQv Kaiaapi

Soufai. ' ?| ou ; 15. SwfAei', r] jxt] Swfxev ;
" 'O Se ciSus aoTwc
TTif UTTOKpio-ik' ctircj' ttOTOis, " Ti fic îperi p.01 Srjvdpiot',
TTCipdêTC ;
ii'a iSw." 16. Ol 8c Tjj'cyKai'. Kal X^yct auTots, " Ticos i^ ciKuf
auTT] Kol q " Ol 8c cittok auTw, " Kaio-apos."
C7riypa<|)i^ ; 17. Kal
diroKpiOcls 6 'ItjctoGs cIttci/ auTOis,* " 'AttoSotc rd Kaiaapos *
Kaiaapi, Kal rd too 0eoo rw ©cw." Kal efiaujiaaai'' ctt' aoTw.

18. Kal cp)(o»aai Ia88ooKaIoi irpos auT^v, ocnees X^yooaii
> Kai for 01 St in i^BCDLA 33.

* Sovvai before ktjvcov in ^BCLA. For Kr\v<rov D has «iriKai4>a\aiov*
* For Kai airoK. . . . avToi; B has simply o 8e I. etircv*
* ra K. airoSoTC K. in fc^BCLA. T.R. conforms to Mt

» £|€9avp.a£ov in fc^B. T.R. = Mt.
6T)aav : Kal is to all intents adversative tinguished as the theoretical and the
here, though grammarians deny that it practical form of the question respectively
is ever so used (vide Winer, sec. liii. 3 b) (Meyer, Weiss, Schanz), but there is no
= they sought to lay hold of Him, but real difference. Yet it is not idle re-
they feared the people. rYvcoerav refers — petition. The second question gives
tothf Sanhedrists (Weiss, Holtz.), not to urgency to the matter. They speak as
the oxXos (Meyer). It gives a reason at men who press for an answer for their
once for their desire to lay hold of Jesus, guidance (Holtz., H. C). Ver. 15. —
and for their fear of the people. They 8r]vapiov: mstead of Mt.'s v<5pnrp.a tov
must be careful so to act as not to appear KTJvaov as a matter of fact the denarius
;
to take the parable to themselves, while was the coin of the tribute. Xva i8«,
they really did so. that I may see as if He needed to study
:
Vv. 13-17. Tribute to Caesar (Mt. the matter, a touch of humour. The
xxii. 15-22, Lk. XX. 20-26). Ver. 13. — question was already settled by the
Tiva? according to Mt. the representa-
: existence of a coin with Caesar's image
tives of the Pharisees were disciples, not on it. This verb and the next, i^veyKav,
masters a cunning device in itself.
; are without object laconic style. ;
Vide on Mt. xxii. 16. dypcvcrw(ri (here — Ver. 17. Christ's reply is given here
only in N.T.), that they might hunt ot very tersely = the things of Caesar
catch Him, like a wild animal. Mt.'s ex- render to Caesar, and those of God to
pression, 'n-ayiSe'vo-bio'i, equal'y graphic. —
God. l|c0av|*aSov the compound, in
:
Lk. avoids both. XiSyw —

either, their : place of Mt.'s simple verb, suggests the
question, or His reply ; the one involves idea of excessive astonishment, though
the other. Ver. 14. —
The flattering we must always allow for the tendency
speech is differently and more logically in late Greek to use compounds. Here
(Schanz) given in Mt. Vide notes there only in N. T., occasionally in Sept.
on the virtues specif.ed. t%tQ-Ti.v, etc. : Vv. 18-27. The resurrection question
the question now put, and in two forms (Mt. xxii. 23-33, Lk. XX. 27-30). Ver. 19. —
in Mk. First, as in Mt., islawful,
it "The case is awkwardly stated here as
etc. ; second, in the added words, 8w|xcv compared with Mt., though Lk. retains
^ (if) 8w|jicv} These have been dis- the awkwardness = if the brother ol any
12-26. EYArrEAION ^ 423
avd(rra<ny fi.i] eiKOi •
xaX iTrtip(t)rr)(Ta.v^ aiT6y, \iyovres, 19. "AiScia-
KaXc, MoMTTJs eYpa»|>6f rifiXv, on idv tikos d8eX<|)os diroOcii'T], koI
KaTaXiTTT) yuâiKa, Kal xeKva |jit) d<j>TJ,2 ti/a XdpTj 6 d8eX4)6s auTou
•n]v yufaiKa auTOu,^ Kal iiava(Trr\(Tr^ <ntip\i.a xw d8eX<}>w auToG •
20. cTrrd dSeXîol rjo-ac • Kal 6 irpuros IXaê yuKOiKa, Kal diroQ-
vr]<TKWv oiiK d<|)T]Ke cnrepfia •
21. Kal 6 Seurepos eXaPcv aiiTf]v, koI
direOai'c, Kal ouSc auros d(()Y]K€ trirEpjia * •
Kal 6 TpiTos (ocrauTcog •
22. Kal" EXajSoK auTTjc ot eTrrd, Kal ouk d<j)T]Ka>' cnrepfjia.^ icry^dTr\^
Konrrwy &jriQav€ Kal iq yuy-f].^ 23. ev" rg ouv^ dvaardo-ei, orav'
dKaoToicri,^ Ttt'os aurwj' eorai yuci^ ; 01 ydp iTrrd lcr)(ot' auTTji'
yut'aiKa. 24. Kal diroKpiGels 6 'lr]crous cIttci' aoTots?' " Ou Sid

TouTO irXafdaOe, jit) eiSores rds ypa<j>ds, |iiil8e tt)1' Bufap.ii' too &eod ;
25. oraf ydp ck t'CKpcii' dkaorwaiv, oure yap.oOaii', oore yajiiaKOi'Tai,^^

dXX elaiy ws ayyeXoi 01 iv toIs oupavols. 26. ircpl 8e Tajf I'eKpwi',
^^
OTi cyeipov'Tai, ook dfeyt'UTC iv ttj î^Xu) Muaeus, eirl ti]S
^drou, d)$ ^^ etircf aurw 6 ©e<5s) Xe'yojr, '

'Eyw 6 ©eos 'Appadp,, Kal
' e-irtipwTwv in ^BCDLA 33. T.R. = parall.

^ jitj a<j>Tj TCKvov in BLA. • Omit avrov J«5BCLA.
* For Kttt ovSe . . . ^BCLA 33 have nrj KaTaXiirwv
oTrepjia <r.
^ For Kai cXa|3ov . . <nrep}jie ^BCLA 33 have Kai ot eirro ovk aî^Kav airtpfxa..
.
* For €<rxttTT| . . . yuvri read with ^BCLA 33 ccrxarov Kai yvvT] avtQavtv. t)
^ Omit ovv t^BCLA.

* The oldest uncials omit orav avao-rwo-i, which may, as Weiss suggests, have
fallen out by similar ending (avao-rao-ei) (Tisch. inserts, W.H. omit).
* For Kai . . . avTOis read t^-q utjtois o I. with ^BCLA 33.
'*'
yapiiôvTai in ^BCLA (yopiôvcri D).
" Tov in ÂBCLA a/, ttis in D (= Lk.).
1" irw« in t-^BCLA. «« in D, al.
one die, and leave a wife, and leave not due, in turn, to ignorance of Scripture
children, let his (the brother's) brother teaching and the power of God. But it
take his wife and raise up seed to his is more natural to connect it with the
brother. Mk. avoids the word c-iriyaix- following clause, as in cases when the
^pcvorci (in Mt.). Ver. 20: abrupt — expression precedes on, iva, orav, etc.,
statement of the case, without connect- for pTj eiSores is = on oiik oiSaTc. So De
ing particle, and eirTo. placed first for Wetteandothers, :;jtfi? Winer, sec.xxiii. 5.
emphasis = seven brothers there were (in — Ver. 26. iv r% ^CpXu M. a general :
a case supposed, or pretendedly real, reference to the Pentateuch, the follow-

irap* qp.iv, Mt.). —
tivos avrwv, Ver. 23. ing phrase, itrl rov ôltov, supplying a
etc., of which of them shall she be the more definite reference to the exact place
wife? (yvvtj, without the article, z^frfs notes in the book, the section relating to the
—
on Mt.). Ver. 24. ov irXavaorfle, do ye bush. "At the bush," i.e., Ex. iii.,
not err ? not weaker but stronger than a similarly reference might be made to
positive assertion " pro vehementi affir- : Ex. xv., by the title: "at the song of
matione," Grotius. 8to tovto usually — —
Moses". pdros is masculine here ac-
refers to something going before, and it cording to the best reading feminine in ;
may do so here, pointing to their question Lk. xx. 37. The feminine is Hellenistic,
as involving ignorant presuppositions the masculine Attic. Vide Thayer's
regarding the future state, an ignorance Grimm. The word occurs in Aristo-
— :
;
A ' eeSs *l<radit, Kai & * Seos '\aKutfi' ; 27. Ouk cotik & ' Geos fCKpuf,
dXXd Oeos ^ ^corrw*' • dfxels out'* iroXu irXaj'uo-Oe."
28. Kai TvpoffeXOwf els twk ypafjLp,aT^wf, dKouo-as auTWK ctu^tjtouc-

Twv, €i8ws oTt KaXws aoTOis diT€Kpi0Tj,* lTrT)pu>Tir)ac»' auTOi', " Hoia
ôTi TrpwTT] iraawK erroXtj ^ ;
" 29. 'O 8e 'irjaous dircKpidr) aoTw/
" On -n-pwrr] iravbjy twk ^rroXwK,^ '"Akouc, 'lapai^X •
Ku'pios 6 Scos
^fiwK Kupios els ôTi. 30. Kai AyaTrrio-cis Kupior t6k ©c^f <rou ^^
oXt)s tt]s Kap8ia5 aou Kai e^ oXt]9 rfjs 'I'uxtis aou, Kai i^ oXtj? tt]?
8ia>'oias CTOO, Kai l^ oXr|9 ttjs ittxoos <too.* aur»] TrpoSrr) erroXt).^ 31.
Kai SeuT^pa oôia auTT),^" '
'AYaTrr]<T6i5 rhv irXifaiOK oroo dj; aeaur^K.'
' BD omit the article in these two places.

' BF^l.A omit o, which has been introduced through 9io« being taken aa subject.
' Omit e«os JsÂBCDAI.
* J^BCLA K cop. omit vp.cis ow. Vide htlow.
' aircKpiOT) ovTois in ^BCLA 33.
• €vtoXtj -rrpwrT] irai^wv in ^BCLA. T.R. is a grammatical correctiou*
' airsKptOTj o I. in |s^BLA 33.
* For on . . . evToXuv read with ^BLA on irpdiTTj «rTu
• Omit avni *. €v. (a gloss from ver. 28) with ^BLA.
" For Kai . . . avntj BLA have simply Seurspa av-nj (Tisch., W.H.).
phanes and in the N. T. possibly collo- ;

ethical, or positive and moral. The
quial (Kennedy, Sources of N.T.G., p. 78). prevalent tendency was to attach special
—Ver. 27. ToXv irXavacrOe, much ye importance to the positive, and to hnd
err. This new and final assertion of the great matters of the law in circumci-
ignorance is very impressive severe, ; sion. Sabbath-keeping, the rules respect-
but kindly; much weakened by adding ing phylacteries, etc, (Lightfoot). The
VftClS o^v. opposite tendency, to emphasise the
Vv. 28-34. The great commandment ethical, was not unrepresented, especially
(Mt. xxii. 34-40). The permanent value in the school of Hillel, which taught that
of this section lies in the answer of Jesus the love of our neighbour is the kernel
to the question put to Him, which is of the law. The questioner, as he
substantially the same in both Mt. and appears in Mk., leant to this side. Ver. —
Mk. The accounts vary in regard to 2g. aKovc, *lo-pai^X, etc. this mono- :
the motive of the questioner. In Mt. he theistic preface to the great command-
comes to tempt, in Mk. in hope of getting ment is not given by Mt. Possibly Mk.
confirmation in a new way of thinking has added it by way of making the
on the subject, similar to that of the man quotation complete, but more probably
in quest of eternal life that which put — Jesus Himself quoted it to suggest that
the ethical above the ritual. No anxious duty, like God, was one, in opposition to
attempt should be made to remove the the prevailing habit of viewing duty as
discrepancy. Ver. — 28. irpoa-eXOiiv, consisting in isolated precepts. Mt.
&Kovo-a5, eISw; the second and third of
: compensates for the omission by preserv-
these three participles may be viewed as the ing the reflection " On these two com-
:
ground of the first = one of the scribes, mandments hangeth the whole law and
having heard them disputing, and being the prophets ". In Mk. the bond of
conscious that He (Jesus) answered them unity is God; in Mt. love. Ver. 30. —
well, approached and asked Him, etc. Heart, soul, mind, strength (l<rxvos) ; in
iro£a, what sort of; it is a question, not Mt. heart, soul, mind in Lk. (x. 27)
: ;
of an indi- idual commandment, but of heart, soul, strength, mind in Deut. ;
characteristic quality. The questioner, (vi. 4) :heart, soul, strength (Svvdptcos)

as conceived by Mk., probably had in all varied ways of saying " to the utter-
view the distinction between ritual and most degree " = " all that is within " ;
— — —:
«7—37. EYArrEAlON 425

Mctjw*' TouTWK aXXv] ^rroXri ouic lori." 32. Kal eiirc^ outw &
Ypa|XfAaTCos, " KaXws, SiSdaKaXc, cir' dXifjOetas eliras, on cts ecrxi
0€6s,^ itai ouK eoTiK aXXos ttXt]!/ auTOu. 33. xai to dYaTraf auTOK
H o^S TT]S KopSias, Kal i^ oXtjs ttjs cruK^crews, Kol ii 0X7)$ ttjs
"I'uX'n?,* Kal ii oXt)s TTJ9 t<TXuos, ical to dYaTraK toi' ttXtio'ioi' ws

€auT<5i', TrXeioi' * ôti TrdvTbtv twk oXoKauTupidTUK Kal twk Ouo-iuf."
34. Kai 6 Irjcrous 'ihitv auT6v, oTi kou>'€;(ws dir€fcpi9T), eltrev auroi,
" Oo fiaKpdt' €1 diro tt]? PaaiXcias too eeou." Kal ouSel; oukcti
CT<SX|jia aoToc cirepurqaai.
35. Kal diroKpiOeis o 'Irjaoos tXcYC» SiSdaKWK iy tw Upfl, " flois
X^YO"°^^*' 01 YP"f^P*^'''*^5>
^'' o
36. XpioTos utos ^<rri AaîS * ;
auTos Y^P* AapiS iX-Kf.v iv tw nt-eufiaTi tw 'Ayiw, ' Elirci' 6 Kopto?

TW Kupiw (lou, Kddou ^ Ik Se^twj' fiou, Iws fie Gw tous ex^pous
(jou uTTOTroSioi' ^ twv iroSwv ctoo.' 37. Autos ouf^ Aa^lS X^y^^ aOror
Ku'pioc • Kal Tt6Qf.v 016s auToo ôTi";" Kal 6 iroXus ©xXos tJKOusr
auToG i^Sew;.
^ tÂBLAI al. omit Gcos.

' Omit this clause imported from ver. 30, and found in ADZ aU
* ir€pi<r<roT€pov in ^BLA 33.
* AaîS before eaTtv in 5«^BDL. * ^BLA omit yap.
* Ka9i.<rov in B (Trg., W.H,, marg.). ' vTroKarw in BD sah. cop>.
* i«^BLA omit ow. » avrov £<mv vios in BL.
and with the full potency of that always ending either in the confusion or
" all ". Ver. 32.— Ka\<os, €ir' aXiÔcCas ; in tiie acquiescence of questioners {cf.
to be taken together = well indeed tls I — Lk. XX. 40).
tcrriv He is one (God understood,
; Vv. 35-37. David's Son and David's
supplied in T.R.). Ver. 33 the manner — : Lord (Mt. xxii. 41-46, Lk. xx. 41-44).
of loving God is stated by the scribe in On the aim and import of this counter-
yet another form of language heart, : question vide notes on Mt. Ver. 35. —
understanding (trvvccrews), might. diroKpidei;, SiSdo-Kuv I, x. I. these two :
'Ktp\,v<T6Ti^6v loTTiv, etc, is more, far, participles describe the circumstances

than all the burnt offerings and the under which the question was asked
sacrifices (meat offerings) = the whole addressed to silenced and disheartened
Levitical ritual. There is a ring of con- opponents, and forming a part of the
viction in the words. The varied expres- public instruction Jesus had been giving
sion of the law of love to God (trvveVews) in the temple a large body of people
;
also bears witness to sincerity and in- present. —Ver. 36. avTos A. Over
dependent thought. —
6\oKavT(i>p.aTuv against the dogma of the scribes, stated
(6\oKavT<iw, from oXos, Ka(o>), here and in ver. 35 as something well known (in
in Heb. x. 6, from Sept., for T\)^. —Ver. Mt. Jesus asks for their opinion on the
topic), is set the declaration of David
34. vovv€x«s, intelligently, as one who himself, introduced without connecting
had a mind (of his own), and really particle. David, who ought to know
thought what he said, a refreshing thing better than the scribes. iv t^ ir. r. a.
to meet with at any time, and especially especially when speaking, as they would
there and then. Here only in N.T, =
vow(.\6vTii)% in classics. ov p.aKpav, not —
all admit, by inspiration. elirev, etc. —
the quotation as given in T.R. exactly
far near by insight into its nature (the
; reproduces the Sept. The omission of i
ethical supreme), and in spirit a sincere — before Kvpio; in BD
turns the latter into
thinker. —
ovScls oiiksti, etc. : question- a proper name of God. KaOov (k(£6io-o» —
ing given up because seen to be vain, in B) is a late or " popular " form of the
— — : — — :;
38. KaX ItKtytv auTois Iv rfj SiSaxf) auToC,* " BX^trcTe Air& twk
Ypafijj.aTe'wk', Twk 6eX<5rr(iJi' iv oroXuts utpiTTaTeii', Kai denraafious iv
rats dyopats, 39. ital -rrpwTOKaOeSptas iy rats auMaywyais, Kai

irpuTOKXiaias iy Tois Scittkois •
40. 01 KaxeffSiok'Tes ^ Tas oiKias
TWK x'HP'i'^') •«oi Trpo<|)d<7€i fJiaKpd Trpoacuxopêôi •
ouToi Xiîl/ofTai
nepiaaoTepov Kpip.a.
41. Kai KttOicras 6 'irjcrous' Kar^vayri* xou Yaô4>uXaKioo cGeojpct

irws 6 ©xXos PdXXci x'^^'ô*' «iS to Y(^l<^<t*"^(^'^toi'. Kai iroXXoi
* «r TY) SiS. avTov (XcYcv in ^BLA 33.

' B has icaT«<r8ovT€S. * ^BLA cop. omit o I.
* So in ÂDAZ (Tisch., W.H., text, brackets), oirevavri in B (W.H. marg.).
present imperative of Kd6T]ftai. Ver. 37. — So Wiinsche, ad loc. Vide picture

ral 6 iroXvs oxXos, etc. this remark : of Pharisee in his robes in Lund,
about the large crowd which had been H ei I igt hunter. —
irepnraTelv infinitive, :
witness to these encounters, as it stands depending on dfXovrtov followed by

in our N. T. at end of ver. 37, seems to accusatives, do-'irao-p.ovs, etc., depending
refer merely to the closing scene of the on same word oratio variata, vide Mt.
:
conflict. Probably tlic evangelist meant xxiii. 6. —

Ver. 40. ol Karco-OtovTes
the reflection to apply to the whole = this verse is probably still to be regarded
the masses enjoyed Christ's victory as a continuation of the description ot
over the classes, who one after the the scribes commencing with tuk
other measured their wits against His. 6t\6vTuv, only the writer has lost the
The remark is true to the life. The sense of the original construction, and
people gladly hear one who speaks instead of the genitive puts the nomina-
felicitously, refutes easily, and escapes tive, so giving to what follows the force
dexterously from the hands of designing of an independent sentence (so Weiss).
men. (in "qSews 8iaX€70|X€'vov, icai Grotius, Meyer, and Schanz take ver.
ciixcpwf ovTois ovoTpe'irovTOS, ical ws 40 as a really independent sentence.
airos airT)X\aY|i€vos rffi â<rKavia% — Lk. set the precedent for this for, ;
Euthy. Zig.) apparently having Mk.'s text before him,

Vv. 38-40. Warning against the in- he turns ol Karco-diovTcs into oi KaT€<r6i-
fluence of the scribes (Lk. xx. 45-47). As ovo-i. Holtzmann, H. C, is undecided
ifencouraged by the manifest sympathy between the two views. As to the sense,
of the crowd, Jesus proceeds to warn two facts are stated about the scribes
them against the baleful influence of they devoured the houses, the property
their religious guides. Ver. 38. Iv -rg — of widows, and they made long ((lOKpa,
SiSax^ a. this expression alone suffices to
: vide on Lk. xx. 47) prayers in the homes
show that what Mk. here gives is but a of, and presumably for, these widows.
fragment of a larger discourse of the same irpo(|>d(rci the real aim to get money,
:
—
type an anti-scribal manifesto. Here the long seemingly fervent prayers a
again the evangelist bears faithful blind to hide this aim. It is not
witness to a great body of SiSaxi) he necessary to suppose that the money-
does not record. Mt. xxiii. shows how getting and the praying were connected
much he omits at this point. cXryev — by regular contract (so apparently
the imperfect here may be taken as Fritzsche, and Weiss in Meyer). For
suggesting that what follows is but a irp6(j)ao-is cf. Phil. i. 18 and especially
sample = He was saying things like this. I Thess. ii. 5. oOtoi \r)\\iovrai. etc. :
— pXe'ireTc atrh as in viii. 15. 9«Xovt«v, this remark applies specially to the
desiring, not so much claiming as their conduct just described catching widows' :
privilege (Meyer) as taking a childish substance with the bait of prayer, which
pleasure in = <})iXovvt«ov, Lk. xx. 46. iv Jesus characteristically pronounces ex-
OToXais, in long robes, worn by persons ceptionally damnable in view of its sleek
of rank and distinction (" gravitatis hypocrisy and low greed. The append-
index," Grotius), possibly wcrn specially ing of this reflection favours the view
long by the scribes that the tassels that ver. 40 is after all an independent
attached might trail on the ground. sentence. In it and the two preceding
— — ;
38—44. EYAITEAION 427

irXouaioi eâXXof iroXXd •
42. koi ^XOouaa fiia x^P^ ''^'^X^ IjBaXc
XcTTTci 800, o loTi KoSpdto'rjs. 43. Kttl TTpoCTKaXeo-dfiei'os tous
fj,a6t]Td$ auToG, X^y^' ^ auTotSj " 'Ajiyjk \4y(o ufiii/, on i^ x.r\pa aonj
T] irrwxT irXeioi' irdi'Twi' Pe'PXrjKC tuv âXîn-uv "^
els to Ya!ô4)uXdKioK.
44. itdvT€S Y^P ^^ Tou irepiacreuorros auTois ipaXoi' • aurr) Sc ck tt]S
uorepiiacus ofirq? Ttdvra ocro etxef eâXef, oXov tok Ptow aurfj?."
» 6iir€v in fcÂBDLAX.
" For PtpXrjKe, ABDLAI 33 have ePaXev, and for PaXovrwv ÂBDLAX have
PaXXovToiv. Tisch. reads p€pXT|K£v t. âXX., W.H. câXev t. paXX.
we have a very slight yet vivid picture of where wealthy givers get the money
Pharisaic piety in its vanity, avarice, they bestow for pious purposes. That
and hypocrisy. is not a matter of indifference to the
Vv. 41-44. The widow's offerhig (hk. Kingdom of God, whatever it may be to
xxi. 1-4). This charming story comes in beneficiaries. —
Ver. 42. fiia X' """•» one
with dramatic effect, after the repulsive poverty-stricken widow. With what in-
picture of the greedy praying scribe. tense interest Jesus would watch her
The reference to the widows victimised movements, after His eye fell on her!
by the hypocrites may have suggested it How much will she give ? XeirTo 8vo, —
to the evangelist's mind. It bears the " two mites " minute, of course, but
;
unmistakable stamp of an authentic re- two : she might have kept one of them
miniscence, and one can imagine what (Bengel). —
XeirriJv, so called from its
comfort it would bring to the poor, who smallness smallest of brass coins sig-
; —
constituted the bulk of the early Gentile nificant of deep poverty two given, of ;
—
Church (Schanz). Ver. 41. KaSio-as : a willing mind. —
Ver. 43. r\ Trrwxi], em-
Jesus, a close and keen observer of all —
phatic the poverty-stricken manifest ;
that went on (xi. 11), sits down at a spot from her dress and wasted look. Ver. —
convenient for noticing the people casting 44. Ik T-qs vi(rTcpi]flr€ci>s, from her state
their contributions into the temple of want, cf. on Lk. vo-xepTjcris, here —
treasury.—^Y*£o4'^^*''^**^ (vdâ, Persian, and in Phil. iv. 11. iravra o<ra this — :
<t>vXaKi] = 6T)(ravpo(j>vXdKiov,
Hesychius). not visible to the eye divined by the ;
Commentators are agreed in thinking mind, but firmly believed to be true, as

that the reference is to the treasury in appears from the repetition of the state-
the court of the women, consisting of ment in another form. 8Xok tov Piov,
thirteen brazen trumpet-shaped recep- her whole means of life. For the use of
tacles, each destined for its distinctive pCos in this sense vide Lk. viii. 43, xv.
gifts, indicated by an inscription, so 12, 30 ; similarly in classics.
many for the temple tribute, and money Though it has nothing to do with
gifts others for incense,
for sacrifice ; strict exegesis, I am tempted to give here
wood, etc. all the gifts having reference
; a prayer by that felicitous interpreter and
to the service carried on. The gifts were devout monk, Euthymius Zigabenus,
people's offerings, generally moderate in based on this beautiful Gospel story :
amount " the Peter's pence of the

:
" May my soul become a widow casting
Jews" (Holtzmann, H.C.). x*^""'''"^)'
be meant for money in general, copper
— out the devil to which it is joined and
subject, and casting into the treasury of
representing all sorts (Fritzsche, Grotius, God two lepta, the body and the mind
etc.) ; but there seems to be no good the one made light [XeirrvvBivra) by
reason why we should not take it strictly temperance, the other by humility".
as denoting contributions in copper, the Chapter XHI. The Apocalyptic
ordinary, if not exclusive, money gifts Discourse. This is the solitary in-
(Meyer Holtzmann, H. C). woXXol
; — stance in which the second evangelist
many rich were casting
irXovo-ioi, etc., has given at length a discourse of Jesus.
in much Jesus was near enough to see
: The fulness with which the apocalyptic
that, also to notice exactly what the discourse is recorded is all the more
widow gave. Among the rich givers striking, when contrasted with the very
might be some of the praying scribes meagre reproduction of the anti-pharisaic
who had imposed on widows by their discourse (xii. 38-40). The exception
show of piety, suggesting reflections on made in its favour was doubtless due to
— : —
428 KATA MAPKON XIII.
XIII. I. KAI iK^Topevo^x4you auTOu îc tou lepou, X^yei auTw cTs
Tuik' |ia0r)Twk' auToC, " AiSaaKaXe, lie, TroTairoi Xi9oi kui TroTairai
oiKo8o|i,ai." 2. Kai 6 'lT]crous diTOKptOeis ^ i'ncv ainut, " BX^ttcis
Tauxas Tcis p,6YaXas oiKoSoficis ; ou p,^ &êQf\ "^
XiOos îrl XiOw,*
OS ou fiT] KaraXuGi). 3. Kat KaQr\ii.ivou auToC cis to opos Twi'
EXaiuK KaWcavTi tou Upou, ^TrrjpciTwv * auTOf kot* iSiac FI^Tpos

Kai 'l(itK(i)Po9 Kai '\ii)dvvy]S Kai 'AvSpe'as, 4. " EIttc ' TfAii', ttotc TauTa
"
corat ; Kai Ti to <rr)fieiov otoc P.AXt] irdyra TauTa (ruvTe\(.lij6a\. " ;
5. 'O Be 'iriorous diroKpiOeis auToIs »]p|aTO X<fy€i>'/ " BX^ttcte fiV) tis
d|tas irXaKiôT]. 6. iroXXoi yAp ® eXcuaorrai îri tw 6i'6p.aTi fxou,
J
Omit airoKpieeis with fc^BL 33. " Add uSc with t«;|BDLAl (W.H.).
» Xieov in ^BLA 33 (Tisch., W.H.). * cirTjpwTo in ÛL 33 (Tisch., W.H.).
* tiiTOv in ^BDL 33. " Ta-uxa <rvvT«\. iravxa in i>5BL.
^ ^BL 33 have t]p|aTo Xcyeiv avTois without aTroKpidcit (Tisch., W.H.),
Omit yap i^BL.
Mk.'s estimate of its interest and value —liDjpwTa (Ji^BL), singular : Peter in
for his first readers. Perhaps he was inview as the chief speaker, though ac-
fluenced in part by the fascinations of companied by other three imperfect, ;
prediction. The real interest of the dis- as subordinate to rjpâTo in ver. 5 ex-
course and the key to its interpretation plaining the occasion of the discourse
are to be found, as pointed out in the Jesus then began to deliver. 6 FleTpos, —
notes on the corresponding chapter in etc. the well-known three, and a. fourth
—
Mt., in its ethical aim '* to forewarn and —
:
Andrew a selection found only here.

;
forearm the representatives of a new Were these all the disciples with Jesus,
faith, so that they might not lose their all who went with Him to Bethany in
heads or their hearts in an evil perplexing the evenings, the rest remaining in
time " notes on Mt.
: For a full exposi- Jerusalem ? The two pairs of brothers
tion of the discourse in the light of this were the first called to discipleship (Mk.
aim readers are referred to these notes. i. 16-20). This reminiscence points to
Vv. 1-4. The introduction (Mt. xxiv. internal relations in the disciple-circle
1-3 ; Lk. xxi. 5-7). Ver. i. cU t. — imperfectly known to us. kot' ISiav,
p.a0T]Twv, one of the disciples the dis- ; apart, from the rest of the disciples.
i.e.,
ciples generally in Mt. who, not said, ; Mt. has the same phrase, though he
nor for what motive probably to divert ;
assumes all the disciples to be present,
the Master from gloomy thoughts. which is suggestive of literary depend-
iroTairol X(0oi,, etc. what stones and: ence. —
Ver. 4. The question of the four
what buildings! the former remarkable has exclusive reference to the predicted
for size, as described by Josephus (Antiq., destruction of the sacred buildings. In
XV., II, 3) the latter for beauty. On Mt. three questions are mixed together:
—
;
TTOTairos vide at Mt. viii. 27. Ver. 2. vide notes there.

pXcir€i9 a question, do you see ? to fix
: Vv. 5-8. Signs prelusive of the end
attention on an object concerning which (Mt. xxiv. 4-8, Lk. xxi. 8- 11). Jerusalem's
a startling statement is to be made. judgment-day not to come till certain
(leydXas, great buildings, acknowledging things have happened advent of false :
the justness of the admiration and point- Messiahs, rise of wars. pXc'ircTc, take
heed that no one deceive you
—
ing to a feature which might seem in- the ;
compatible with the statement following ethical key-note struck at once the aim ;
that vast strong pile surely proof against of the whole discourse to help disciples
destruction —
Ver. 3. els to opos im-
! to keep heads cool, and hearts brave in a
—
:
plying previous motion towards, before perilous evil time [vide on Mt.). Ver. 6.
sitting down on the Mount of Olives. tyw elp.1, I am (He, the Christ). In what
KaT€'vavTi T. I., opposite the temple, sense to be understood vide on Mt. The
with the admired buildings in full Messianic hope misconceived was the
view ; this graphic touch in Mk. only. ruin of the Jewish people. Ver. 7 —
— : —
i_ia. EYArrEAlON 429
Xe'YocTes, 'Oti cyw ci|ii •

Kai iroWoiis irXaviâouo-iK. 7. orav' Se
^
dK0ucrr]T6 iroX^fiOus Kai aKods iroX^p.wi', /it) OpoEiode • Sei yap
yeviijQai •
dXX' oottw to reXos. 8. 'EyepOriaeTat ydp I0»'os ctti
eOi'os, Kai PttCTiXeia îri PaaiXeiac • Kai ^ eo-oi'Tai aeiafioi Kara

TOTTOus, Kui^ eaon-ai Xifioi Kai rapaxai.^ dpxai* uStfWf jaura.
9. BX^Trere Se ufiels lauTou's. irapaScSo-oucri ydp ^ ujjids eis erui/eSpta,
Kai eis CTOi'aywyds SapiâeaOe, Kai ciri iqyefJLOi'wi/ Kai âaiXeW

crTa0i]cre<T0e eVeKef e(xoo, eis p.apTopioi' auTOis •
10. Kai els irdrra
xd eOni) Sei iTpwToi' ^ K-t]pu\Qr\vai to euayyeXioc. Ii. oTai/ 8e
dydywffiJ' ^ 6/J.ds TrapaSiSocTes, p-^ irpop.eptp.caTe ti XaXiârjTe, p.if)8e
p-eXcTdxe ^ dXX' o iav Sofirj up,LV ci/ eKCivT] rfj <3pa, touto XaXeiTe •
ou ydp icrre up-els 01 XaXoui/res, dXXd to ni/eufia to Ayioc. 12.
irapaSuaci 8e ^ d8eX<t)6s d8€X4>ot' eis Odi'aTov, Kai iraTtjp tc'kkok •
^ ^B sah. cop. omit yop. Vide below.

' ^BDL omit the first Kai and BL the second. Vide below.
* ^BDL vet. Lat. vulg. cop. omit koi rapaxai (so Tisch., Tt-j;., W.H.), but these
words may have fallen out by similar ending (apxav, so Weiss).
*
apxTj in ^BDLA (Trg., Tisch., W.H.), which may be an assimilation to Mt.
apxai inAEFGXfZ al. (Weiss).
* Omit yap BL cop. ' irpwrov Sei in ^BD. LA = T.R.
7 Ktti oxav aywo-iv in^BDL. • jfi^BDL omit (JtTjSe {tcXcTaTC.
* Kai irapaSucrci in ^BDL.
pseudo-Messiahs preach-
iroXEp-ovs: first tion, in which of the two discourses the
int' national independence; then, natur- logion has the more historical setting, is
ally, as a second o-ripeiov, wars, actual not thereby settled. Some utterance of
or threatened (dKoasiroX.). p.T) epo£io-ee
— the sort was certainly germane to the
present situation. Ver. 9. —
good counsel, cheerful in tone, laconic pXeirere,
in expression = be not scared they ; etc. :not meant to strilce a depressing
must happen ; but the end not yet. The note, but to suggest that the most in-
disconnected style, no yop after Sti teresting omens should be found in their
(^B), suits the emotional prophetic own experiences as the Apostles of the
mood. to t«Xos, the crisis of Jerusalem, faith, which, however full of tribulation,
— Ver. 8. €o-ovTai <r€i<rp.oi, etc., there would yet be, on the whole, victorious.
will be earthquakes in places; there will Tropa8wo-ov<ri, etc.: the tribulations are
be famines. Here again the briefest not disguised, but the blunt statement
reading without connecting particles only lends emphasis to the declaration
(kui, Kai) is to be preferred, as suiting in ver. lo that, notwithstanding, the
the abrupt style congenial to the pro- Gospel must (Sci) and shall be proclaimed
phetic mood. The kui xapaxaC after —
on a wide scale. els oAivayoyds Sapr]-
Xipoi may have fallen out of ^BDL vt<rdt: the «ls here is pregnant = you,
by homoeoteleuton (apxal following im- delivered to the synagogues, shall be
mediately after), but after earthquakes maltreated. Bengel renders : " in syna-
and famines disturbances seems an anti- gogas inter verbera agemini " = ye shall
climax. be driven into the synagogues with clubs.
Ver. 9-13. Third sign, drawn from —
So Nosgen. Ver. 11 gives counsel for
apostolic experiences (Mt. xxiv. 9-13, Lk. Apostles placed at the bar of kings and
xxi. 12-19). On the hypothesis that this rulers. They are not to be anxious before-
is an interpolation into the discourse, hand (Trpop.€pipvaT€, here only in N.T.)
having no organic connection with it, even as to what they shall say, not to
vide onMt. The contents of this section, speak of what shall happen to them as
especially in Mk.'s version, correspond the result of the trial. Their a/>o/og'm will
closely to Mt. x. 17-22. But the ques- be given to them. They will not be the
— —
•cai ^TraKaon^fforrai riKva liri yoi'cis, Kai Oafaruaouaif aorous •
13. nai ecreaQe fiiaoofiecoi itrb Trdrrwv' 8101 to okOfid |j,ou • 6 Se
OTTop.eicas eis tôs, outos awOiâeTai.

14. " OraK &£ iStjtc t6 pSeKuyfia tt]s ^pT)|iwac(as, t6 pT]9€f uiro
AaîfjX Tou Trpo(|>i]Tou, Icrrog ottoo ou Sei •

(6 dt/ayt'ôjcrKOiii' roeixu •)
t6t€ 01 iv T^ 'louSaia <\>euyiT{tiaav eis to, opt) •

15. 6 8e ^ ctti too
SufxaTOS |i^ KaTaPdTu eis t^>' oiKiac,* fiTjSe eiaeXfleTw 5pai Ti ^ £k
Tfjs oiKias auToC •
1 6. Kal 6 cis toc 6.ypbv wt'" jat) €Tri(rTpc»|/dT(i>
€is Ta OTTicrcj, Spat to IficiTioj' auTOu. 17. ouai Se Tai? iv

yaoTpl exouaais Kal Tais 0T)\aôu(Tais ec cKeicais Tats iqfxe'pais.
18. TTpoaeuxetÔe 8e i»'o fi^ yevrjTai t^ ()>uyr) up.oii'^ xeipruicos.
19. laofTai yap at 'qp.^pai cKcii'ai dXivjiis, oia ou y^yoi/£ ToiauTT)

dir' dpxT]s KTICTCW9 ^S ^ Iktictcc 6 OeoS) Iws tou i'Ok, Kal 00 iltj
' ^BDL omit to pT|0ev . . . irpo({>T)Tov, which comes from Mt.

' eo-TTjKoxa in ^BL (w/<f^ below).
' B sah. cop. omit 8«. More expressive without.
''
i>^BL omit CIS ttjv oiKiav, a gloss.
* Ti apai in BL, ' ^BDLA omit wv.

' ^BDL omit t] ^vyr] vfjiwv. More impressive without. What meant obvious.
Kii/i" below.
» tjv in ^^BCL.
real speakers (ov yop iare vp.ct$ ol circumlocution betraying the Jewish
Xa\ovvT€s), but the Holy Spirit. Lk, Christian writing for heathen Christians,
has " I " here Christ = the Holy Ghost.
: abstaining firom making claims that
This comforting word is wanting in Mt., might be misunderstood for his native
and whether it was really spoken at this country by calling it the " holy land "
time must remain uncertain. Mt. de- (Schanz). 6 dvayiva><rK«v v. The re- —
scribes with more detail the internal ference here cannot be to Daniel, which
troubles of the Christian community is not mentioned in Mk., but either to
mutual treachery, false prophets (within, the Gospel itself or to a separate docu-
not without, like the false Messiahs of ment which it embodies a Jewish or —
er. 5), lawlessness, chilling of early Jewish-Christian Apocalypse {vide on
—
enthusiasm all implying the lapse of a Mt.), The words may be taken as a
considerable time, and all to happen direction to the reader in synagogue or
before the end of Jerusalem. (Vv. 10-12.) church to explain further the meaning to
For all this Mk. gives only the brief hearers, it being a matter of vital prac-
—
statement in ver. 12. Ver, 13 answers tical concern. Vide Weizsacker, Das
in its first part to Mt. xxiv. gb, and in its Apos. Zeit., p. 362. Ver. 15. SufiaTos, —
second to Mt. xxiv. 13. he who is on the roof. Vide at Mt. x. 27.
Vv. 14-23. The yewish catastrophe The main point to be noted in Mk.'s
(Mt. xxiv. 15-25, Lk. xxi. 20-24). —
Ver. version of the directions for the crisis as
14. t6 pSt'Xvypa T. k. The horror is the compared with Mt.'s (q.v.) is the omis-
Roman army, and it is a horror because sion of the words p,T|8^ aaPPaTto, prob-
of the desolation it brings. Vide on Mt. ably out of regard to Gentile readers.
The reference to Daniel in T. R. is im- Ver. 18. iva prj ifivr\Tfi\., that it may
ported from Mt.— €0-TTjKOTa, the reading not be what not said, ^vyi\ (T.R.) ;
in the best texts, masculine, though re- being omitted in best texts = the name-
ferring to pSe'XvYixa, because the horror less horror which makes flight impera-
consists of soldiers (Schanz) or their tive, the awful crisis of Israel. Ver. ig. —
general. (C/. 6 KaTe'xuv, 2 Thess. ii. 7.) tcrovrai y^P oî Tpe'pai, etc., for (not in
— oirov oil Set, where it ought not, in- those days, but) those days (themselves)
—
stead of iv TOTTu) kyiif in Mt. a graceful shall be a tribulation. So we speak of
— — — :
i3-2> EYArrEAION 431
YeVT]Tai. 20. Kai el fit) Kupios CKoXoPuae ^ Tcis li^fi^pas, ouic &c
icrdQt] irSo-a adp| •
dXXa 8ia tous cKXeKTOus ous eêX^laro, ckoXo-
Pwcre Tcis i^fiepas. 21. Kal Tore idv ns ujiif eiirt], 'iSoo,^ wSc 6
Xpio-Tos, r\ l8ou,2 cKei, (jlt) irioTeu'o-TjTe.^ 22. eyepGr^crorrai ycip
(jfeuSoxptoTot Kal v(»€u8o7rpo<})fJTai, Kal ScSaouai * tnrjfieia koI T^para,
nrpos TO diroTrXaKac, ec Sui'aroi', Kai^ tous ckXektous. 23. u|xei9
8e pXeireTC • ISou,' irpoeipTjKa up.ii' Trdi'Ta. 24. 'AXX* iv iKCicais

Tttis i^jJicpais, /iETo. rfji' OXi^l/if €Keii/T]v', 6 r^Xtos <rKOTto-0i^<T€Tai, Kal
1^ <T€\r\vr\ 00 8(0(Tei to <}>6Yyos aoTT]s, 25. Kai 01 dcrrepes too

oupavou laorrai eKTrtiTTOj'Tes,'^ Kal 01 8uvdfX£i9 al iv tois oupaKoIs
aaXeu0iQ<rorrai. 26. Kal totc o(|;oin"at toi* oioc toO dc9pw7rou
ip')(6fievov iv ve<îkais p-eTci 8ucdp,ea)s iroXXrjs Kal 8o|t)s. 27.
Kal TOTe dTTooreXet toos dyY^ôus auToo,^ Kal iiriauvdêi tous
ckXcktous auTou ^ €K tui' Teo-o'dpui' divi\i(i)v, dir' uKpou yTjs Iws
ciKpou oupafoC.
1 €Ko\. K. in Ij^BL.
* If^BL have tSe both times ; for rj before second iS« B has Kai, which has been
changed into ij (as in Mt.) in DAI al. ; omitted in J^L (Tisch., W.H.).
" 'iri<rTev€T€ in ÂBCDLA.
* Suo-ovo-i in ÂBCLZ al. iroitio-ovo-t in D (Tisch.),
» Omit Kai t^BD (from Mt.).
« Omit 180V BL cop. aeth. (Tisch., W.H.).
^ €(rovTai €K T. ot»p. iriirTovTes t>^BC (Tisch., W.H.).
8 Omit first avTov BDL (Tisch., W.H.), DL second, which is found in ^^BCA.
Tisch. omits both, W.H. have second in brackets, omitting first.
"evil days," and in Scotland of the the prime cause of all the calamities, here
"kiUing times". —
ota ov y4yovev, etc.: as at the last hour promising deliverance
a strong statement claiming for the crisis —
therefrom. wpos to oTroTrXavijv, with a
of Israel a unique place of tragic distinc- view to mislead the compound verb ;
tion in the whole calamitous experience occurs again in i Tim. vi. 10, in passive,
of the human race, past and to come. — Ver. 23. vpets 8J, etc., now you look
ota ToiavTtj, pleonastic, c/. i Cor. xv. 48, out I have told you all things before-
I
2 Cor. X. II. —
Ver. 20. The merciful hand; forewarned, forearmed,
shortening of the days, out of regard to Vv. 24-31. The coming of the Son of
the elect, is here directly ascribed to Man (Mt. xxiv. 29-35, Lk. xxi. 25-33).
God. Mt. uses the passive construction, —Ver. 24. aXXa, opposes to the false
where vide as to the idea of shortening Christs who are not to be believed in,
and the reason. tovs IkXcktovs oSs the coming of the true Christ. Iv —
llcXc'âro, the elect whom He elected, ^Kcivai; t. igp.€pais, in those days, for
recalling " the creation which God Mt.'s cv6^cds, a vaguer phrase, yet making
created" in ver. ig ; but more than a the /arwjia synchronise with the //(/;^5/5.
mere literary idiosyncrasy, emphasising — Ver. 25. oi do-rcpcs, etc., the stars
the fact that the elect are God's elect, shall be in process of falling (one after
whom He loves and will care for, and the other) taovToi —
with TriirTovTcs in-
whose intercessions for others He will stead of ireo-ovvToi in Mt. at Swdpeis, —
hear. —
Ver. 22. t|»£v8dxpio-Tot, xjrevSo- etc. the powers in heaven = the powers
:
irpo(|>'r)Tai, Christs,
false and false of heaven (Mt.) — the host of heaven
prophets; again, as in ver. 6, here as (Is. xxxiv. 4), a synonym for the stars.
there without, not within, the Church ;
Ver. 26. tov viov t. d. the Son of :
political Messiahs, in ver. 6 spoken of as Man, not the sign of, etc., as in Mt.
— —
a8. "'Ait& hi TT)s auKTJs piddcTC t^v -irapaôXi^K •

Sror afirfjs i^Stj
A kXcISoc; ^ diraXos yeVTjTai, Kal ^k(|>ut] tA (J>uXXa, yiviLaKert on

^yyus TO Oe'pos icrriv 29. outu Kal ojAeis, orav Taora iSt^tc ''
yiKiS-
ji€»'a, yiyuxTKerf. on ^yyus cotii' ^ttI Oupais- 30. 'AfiT^f Xe'yw u|xiK,
on 00 PI Tvap^QT] iQ yeced aorr], |uL^)(pi9 ou Trd»'Ta Taora' yeVrjroi.
31. 6 oupaôs Kal ^ yi] irapeXeuaofTai * *

ol 8e Xoyoi fiou ou )&t]
irapeKd(o<Ti.*
32. " riepl 8^ TTJs i^fJi^pas eKtinfjs xal *

tjJs wpas, oiiSeis oiSck,
ou8« 01 ayyeXoi ot ' iv o>jpat'2i, ou8e 6 olos, ei |xt) 6 irari^p.
33. " BXeTrere, dypuTTKCire Kal irpocreuj^caSe,' ouic oiSare yop irore
4 Kaipos icmy. 34. d>s ai'flpwrros dTToSr||AOS d4>£is rrji' oiKi'aK auTou,
Kai 80U9 TOis 8ouXo(.s auTOu tt]v ^ôucriaf, xai ^ EKdoTb) to epyoK
^ The order of the words varies in MSS. ÂBCDL have -qbT) o kX. avTijs
(W.H.; Tisch., as in T.R.).
• i8t)T€ TuvTa in ÂBCL. ^ ravra iravTa in ^BCLA.
* irapeXcvcrovTai in ^BD
sing, in LA2 (from Mt.)
; for TraptXSoxri in second ;
clause (ACD = Mt.) Js^BL have TrapeXsvo-ovTat omit \i.i], which does not else- ; BD
where occur in Mk. with ov and fut. indie. (Tisch., W. H. = B in both clauses).
» Tj in {^BCLAI. ^D have Kai.
• ^DL omit 01 after ay. CA have it. B reads ayyeXof (W.H. marg.).
^ BD omit Kai trpotrtvxtcrQi ; a gloss.
• ^BCDL omit Kai, a connecting particle added by scribes.
Christ His own sign, vide on Mt. —Ver. claimer of knowledge as to the precise
27. dir* aKpov yTJs, etc. (cf. expression day, month, or year of what it is cer'ain
in Mt.), from the extremity of the earth will happen within the then present
to the extremity of heaven. The earth generation, but rather an intimation that
is conceived as a flat surface, and the all statements (that regarding the genera-
—
idea is from one end of the earth to the tion included) as to the time of the
other, where it touches the heavens. parusia must be taken in a qualified
But they touch at both ends, so that sense. Jesus had, I still feel, two ways
Mt.'s expression is the more accurate. of speaking on the subject, one for com-
Either from one end of the earth to the fort (it will be soon), auJ one for caution
other end of the earth, or from one end (it may not be so soon as even I think or
—
of the heaven to, etc. Ver. 28. Parable you expect). Ver. 33. — dypuirveiT* :
of the fig tree, as in Mt. ck^vî this : watch, be sleepless (a pr.v. and wvos).
verb without accent might either be ovK oi8qt€, etc., ye kn not the time or w
present subjunctive active of cKcpvw = season (Kaipds) of the parusia. If even
Ik<{>vd = it putteth forth its leaves or ; the Son knows not, stidless His disciples;
2nd aorist subjunctive intransitive = therefore let them watch. Ver. .'4. —
«k4)v5, from <4e(^vT)v, later form of 2nd Enforcement of the xhortation to watch
aorist indicative instead of kêi^vv = the by a brief parable. At this point each
leaves shoot out. The former is pre- of the synoptical evangelists goes his
ferred by most commentators. own way. In Mt. Jesus presses home
Vv. 32-37. Concluding exhortation the lesson by historical and prophetical
—
(Mt. xxiv. 36). Ver. 32. The words 6 pictures of the surprises brought by un-
ulbs are an undoubted reading in Mk., expected crises i 1 Lk. by general state-
;
and there can be little doubt they form a ments; in Mk. ya comparison which
part of the true text in Mt. also. As to seems to be the germ of the parable in
the import of the solemn declaration of Mt. XXV. 14-3 —
avOp&jTTOS d'TroSrip.os
.
nescience Jesus here makes, I need only (here only), a travelling man, cf. ov6.
refer to what has been said on the cor- Ipiropos, a m rchant man, in Mt. xiii.
responding text in Mt. It is not a dis- 45. — d4>iis, .ovs: these participles
—: —

auTou, Ktti Tw dupupw €V€T€iXaTo Lva YpilYopB- 35- YP^Y^P*'"*"*
ouv ' oiiK oiSarc yap ir6Tt 6 ttupios ttjs oiKtas epxctai, 6\j/€, ^
|ie<ro>'UKTtou,^ ?! dXeKTopocJxuk'ias, t] irpwi •
36. |jit) tXSwf £âi<j)VT]S
cupt] u^ds Ka0eu8o>'Tas. 37. a ^ 8e ufxlc Xeyw, Trdcri Xe'yw, fpt^yo-
peixe.'
^ |X6(rovvKTiov in ^BCLA. T.R. (-ov) conforms to the following genitive

2 o in ^BCLA.
specify the circumstances under which cannot know even the day, not to speak
the command to the porter, the main of the hour or watch of the night, as
point, was given ; it was when the they could in the cases supposed in Lk.
master was leaving, and when he gave xii. 36, Mt. XXV. I. Therefore they must
to all his servants his parting instructions. keep awake not merely one night, but
— TTjv €|ovo-iav, his (the master's) many nights, an incongruity which again
authority, distributed among the servants suggests that we have not here an
when he could no longer exercise it him- original utterance of Jesus, but a com-
self. —
TO epyov a., to each one his work, posite logion with elements borrowed
in apposition with eôv<riav. In the from several parables.
master's absence each man became his Chapter XIV. The Passion
own master put upon his honour, the History. Vv. 1-2. — Introduction (Mt.
—
;
seat of the €|ovoria, and prescribing care- xxvi. 1-5, Lk. xxii. 1-2). Ver. i. ^v 8J
ful performance of the epyov entrusted to TO ir. the first hint that the visit of
:
each. — Kol Ovpupb), also, among the

T. Jesus to Jerusalem took place at passover
rest, and very
specially, to the porter (he season. to iracrxa Kai Ta a^\jp.a full :
gave instructions). The koI here is em- name of the feast, which consisted of the
phatic, as if it had been Kai 8t) Kai. iva — passover proper beginning on the 14th
YpTjyopfj, that he should watch : note Nisan, and the seven day^ of unleavened
that in this parable the function of bread. Mt. and Lk. give each only one
watching becomes the business ofow^ of the designations Mt. the former, Lk.
;
the porter. Each servant has his appro- the latter. Mk.'s dual designation a
priate task the porter's is to watch.
; manifest combination of Mt. and Lk.,
Yet in the moral sphere watching is the
common duty of all, the temper in which
say the followers of Griesbach. p.€Ta
8vo ^(lepa?, indicates the point of time at
—
all are to discharge their functions. All which the Sanhedrists began seriously to
have to be porters, waiting at the gate, consider how they could safely get rid of
ready to open it to the returning master. Jesus. Mt. turns this into an announce-
Hence the closing exhortation in ver. 37. ment by Jesus. Lk. generalises the
What I say to you, the four disciples precise note of time into a statement
(ver. 3), I say to all watch. This had
: that the feast was approaching (^yyiEcv).
to be added, because it was not said or
suggested by the parable a defect ;
—«v 80X4), in or with craft. Ik = 21 in
which makes it doubtful whether we Heb. Mt. has simply S6\if, the dative
have here a logion of Jesus in authentic instr. —
Ver. 2. êyov yop is a more
form, and which may account for its difficult reading than e\. Bk of Mt,
omission by Lk. Ver. 35. —
6i|/e t), etc. : hence the correction in T.R. The yap
the night divided, Roman fashion, into presupposes that the murder of Jesus
four watches: 6-9, 9-12, 12-3, 3-6. during the feast was from the first
Before the exile the Jews divided the regarded as out of the question, and the
night into three parts. p.eo-ovvKTiov — clause following partly makes that fact
vide at Lk. xi. 5 on this word, found also explicit, partlyassigns a reason for it.
in Acts xvi. 25, xx. 7. dXeKTopo({>iovia — They wanted to compass His death, but
is a aira| Xey. in N. T. Ver. 36. — they were in a difficulty, for they felt and
suddenly, here in Lk. ii. 13,
e|ai<|>VT)9, said to one another it may not be on
:
and four times in Acts. Ka0£v8ovTas — : the feast, lest there be a popular dis-
this applies to all the servants, not
merely to the porter therefore all must
turbance. —
prTJ-iroTS 6a-Tai the fut. ind.
instead of the more usual subjunctive
:
watch as well as work. In the case of a after p.-qiroTe {cf. Col. ii. 8, Heb. iii. 12),
master absent on a journey, the servants implj'ing the almost certain occurrence
28
—"
;
434 KATA MAPKON XIV.
XIV. I. 'HN §€ TO Trd(T)â Kal Tcl aûp.a pterA 8uo ^(i^pos* etai
^^T]TOut' 01 dpxiepeis Kai oi ypafijJiaTeis, truis aurof iv 86X10 Kparr)-

aarres dTTOKTCu'wcrii' • 2. eXeyov S^,^ " M^ iv ttj 4op-rrj, fii^TroTc
06pu)3os eorai ^ tou Xoou." 3. Kal orros auTou e>' BrjOaKia, ^j* rij
OlKia Iip.COk'OS TOU XcTTpoO, KOTaKElfitl'OU auTou, ^X0€ eX''"*"*

Y"*'')
dXi'iPaoTTpo*' fiupou v-dpSou iriariKr).: TroXureXous "
Kal'' orui'Tpiij/acra
tS* dXdpao-rpoK, KaTc'xecj' auToO KaTo, ^ Trjs K€4)aXr]s. 4. rô-aK 8^
Ti>'€S dyai'aKTOui'Tcs irpos 4auT0us, Kal X^yoi'Te?,* " Eis ti ilj diruXeia
'
Y*p in b^BCDL St ; in T.R. is from Mt. ' carai eopvô<i in ^BCDL.
' Omit KOI i^BL cop.
* The article is found in all the genders ; to in GM cursives ; tov in ÂDZ and
many other uncials (Tisch.) ; ttjv in BCl.A (Trg., W.H.).
* ^BCLA omit KaTa (introduced because usual).
* J<^BCL omit KOI Xryovres, which may come from Mt.
of a OopvPos if an attempt were made on most modern commentators (following

the life of Jesus during the feast. This Theophy. and Euthy.) adopt the latter.
shows how highly the Sanhedrists esti- The following account of nard from
mated the influence of Jesus. Tristram's Natural History of the Bible
Vv. 3-9. The anointing in Bethany is interesting: "An Indian product pro-
—
(Mt. xxvi. 6-13). Ver. 3. ovtos avTov, cured from the Nardostachys Jatamansi,
KaTaKeip.^vov avTOv two : genitive growing on the Himalaya Mountains in
absolute clauses whereof Weiss makes Nepaul and Bhotan. It was well known
use (Marcus-Evang.)
critical in which ; to the Greeks and Romans, and is
Schanz sees simply an instance of Mk.'s mentioned by classic authors as derived
helplessness in style. The first indicates from the hills on the banks of the
generally the time and place, the s<rcond Ganges. One peculiarity of the plant
the position of Jesus (at table) when the which is mentioned by old writers aids in
woman approached Him (•»iX6€v). its identification, viz., that it has many
aXdâcTTpov. Vide in Mt. ino-TtKTJs — : hairy spikes shooting from one root.
a puzzling word recurring in the fourth These shaggy stems- are caused by the
Gospel (xii. 3). It has been variously root leaves shooting up from the ground
explained, (i) As one of Mk.'s Latinisms and surrounding the stalk. It is from
= spicatus, turned into irio-TiKos like this part of the plant that the perfume is
Sextarius into ê'cTTTjs (Mk. vii. 4). In procured and prepared simply by drying
favour of this view is the Vulgate nardi it." —TroXvTcXoiis (i Tim. ii. 9, i Pet. iii.
spicati reproduced in " spikenard 4), dear, hence the temptation to produce
(spiked-nard), A. V., and it has been cheap counterfeits. «ruvTpivj;ao-a —
she :
adopted by Wetstein, Grotius, Rosen- broke the narrow -yiecked vase that the
miiller, etc. (2) As meaning liquid, contents might be poured out quickly,
potable, from iriu, •miritrKo), Fritzsche and not drop by drop, and perhaps that the
others. (3) As derived from the name of vessel used for so sacred a purpose
a place whence the ointment was ob- might never be employed again (Kloster.,
tained, Augustine also Bengel: " Pista
; Weiss, Schanz, etc.). Ver. 4. Tives, —
urbs Indorum in regione Cabul qua ex ;
certain persons who, not indicated Mt.
; ;
regione pleraque aromata jam tum says the disciples, John singles out
petebantur". But he adds: " Ex nomine Judas. —
Tov pvpov yiyovtv these words :
proprio potius formaretur irio-Taios ". omitted in Mt. Observe the repetition
(4) As = irioTds, trusty, genuine, to dis- in ver. 5, tovto to jjivpov (BCL, etc.).
tinguish it from spurious imitations Mt. simply has toOto (so here in T.R.).
which abounded (Pliny, H. N., xii., 26). Mt. more elegant in style, but Mk. truer
Instances of the use of the word in this to life = " To what purpose this waste
sense are cited from Greek authors, e.g., of the myrrh ? For this myrrh might,
from Arteniidorus, ii., 32 -jtio-tikt) yvvt]
: etc." —
the style of men speaking under
Kal oiKoupos {vide Beza and Kypke). —
emotion. Ver. 5. cirdvu, etc., for above
The choice lies between (i) and (4) three hundred pence. Tha cardinal
—
EYArrEAION 435
auTT) Tou |iupou yiyovev ; 5. fjSufaTO yelp touto^ iTpa&r\vai itrdvu

•
TpiaKoaiui' 8i(]capt<«)»».^ koi 8o0t)>'Oi tois Trrwxois " koi ive^pifxlatrro
auTTJ. 6. 'O 8e 'iTjaoOs ctirec, "*A<j)£Te aiirr\v •

rl auTYJ kottous
jTape'xcTe ; KaXov e'fjyov' eipydaaro eis ep.e'.'' 7. irdeTOTe y^P '''°'^5
TTTWxous ^X^'''^ f*^^'

ôi"Twt', Kal oTaK OeXrjTe, SuVacrGe auToug * eu
•
TTOiTJcrai, •
ep,6 8c ou irdrroTfi ^- ° "••Jty],* eTTOiTjae
^X*'''*' ^'x^*'
wpoeXaPe fj,upio-at fiou to CToj|Jia® cis Tof ivraîafffiov . 9. dp.Tji''
\^yw oixlk, OTTOo iSiV Kif]pux6ij TO euayyeTviot' toCto ^ cis oXoi' Tor
K6or)i,of, Kai o eiroiTio-e*' auTt] XaXtjOiô-eTat €ts p.vtjfJiocruvov' auTtjs.
10. Kat 6 'louSas 6 'iwicapiwTTjs, cts '^ Tdv 8u8cKa, diniXOe irpos Toos
dpxtepeis, iva irapaSw auTok' ^**
ctuTots- II- Ot Sc aKoucarrcs
iy^dpriaav, kui ein^yyetXavTO auTW dpyu'pioi' Soucai • Kai elî]T6i,
a 2 Tim.
iTws euKaipoJS '' auTOJ* irapaSw.^^ iv. I.
' TovTo TO |ji,-upov ABCLA al. Vide below.

'^
Z-qv. TpiaK. in ^CDL (Tisch.). T.R. as in ABAI al. (W.H. marg.).
3 £v epoi in ÂBCDLAX al. (Tisch., W.H.).
^ avTois with iravTOTe following in BL sah. cop. (W.H. with ttolv, in brackets),
^ omits both (Tisch.). avTo-us in A2 al.
^ €0-xev in J^ÂBCDLAI al.; omit avrr] ^BL cursives,

^ TO o-oip-a (Aov in ^BDLI (W.H.).
"
8e after a|j[.ir]v in ^BDLA al.
**
^BDL omit tovto, inserted, as 8e is omitted, after Mt.
» For o o €is ^BCD have
I. lo-. I. !a-., and J^BCL o eis.
1° ao/Tov TTapaSot in B (D irpoSoi). ^BCLA also place awTov first.
^^ irapaSoi, in BD ; aviTov before cvKaipus in ÂBCLA.

number here in the genitive of price
is answering to the verb in Mt., here and
after irpafli]vai. In i Cor. xv. 6 cirdvw in John and in one place in the classics.
is toUowed by a dative depending on — Ver. g. sis SXov t. k. for €v o., etc., in
w4>dt]. —
Ver. 6. tv cpoi, in me (cf. Mt. Mt. a constr. praeg. the idea of going to
; ,
xvii. 12), for the more usual «ls epe (in Mt., all parts of the world with the gospel
and imported into Mk. in T.R.). Ver. — being understood.

7. Kttl oTttv 6^Xt)t«, etc., and when ye Vv. 10- 1 1, yudas offers to betray his
wish ye can do them a kindness a ; Master (Mt. xxvi. 14-16, Lk. xxii. 3-6). —
thought implied in the previous clause Ver. II. IxapTjorav, they rejoiced ; when
(the poor ye have always), and probably one of the twelve companions of Jesrus
an expansion by Mk. {cf. Mt.), yet not unexpectedly turned up ready to deliver
superfluous suggesting the thought
: his Master into their hands. most A
that expenditure in one direction does vivid feature omitted by Mt. in his
not disqualify for beneficent acts in summarising way. Well might they
another. The willing-minded will rejoice, as but
windfall they for this
always have enough for all purposes. might have been totally at a loss how to
Ver. 8. & irîy (suppl. iroieiv), what compass their end. ^-irrjYyetXavTO, they —
she had to do she did the reference ;
promised to pay, did not actually pay on
being not to the measure of her power the spot, as iVIt.'s statement implies
(wealth) but to her opportunity she did : («o-TTjo-av, ver. 15). — iJiJTti, cf. kt,r\rovv,
what lay to her hand, and could only ver. I, in reference to the Sanhedrists.
—
be done then. irpoeXape pvpio-ai, she They were seeking means of getting rid
anticipated the anointing the latter ; of Jesus; Judas was nowontheoutlookfor
verb here only, the former in i Cor. xi. achanceof betraying Himinto their hands.
21, Gal. vi. I. «vTO<|>ia<rp<5v —
the noun :
— £VKaip(09 here and in 2 Tim. iv. i, the
— — : — ;
43^ KATA MAPKON XIV.
13. KAI Tjj irpoSrj} i^fi./po twk dûûK, ore to rtdaâ €0uov,
\4yov(Tiv auTw ol fia9r]Tai auTOO, " Flou 6Acis direXGo^Tes ^Toi|icl-
(TbHitv ij'a «|)c£yT]s tS Trdoxoi; " 13. Kai dirooTAXei 8uo twv y,aQr\TU)y
auToG, KOI X^yei auToTs, " 'Yitdyere cis r^v n6\iv •

xai diraKTrjaci
fi|jiiK afOpuTTOS Kcpdîok' uSaros PacjTd^wi' •
dKo\ou0i](raT€ auTw,
14. Kat OTi-ou id.v eiaA0r|, etiraTC tw otKoSeonrorri, On 6 SiSdaKaXo;
Vêi, rioO i(m rh KardXufia,^ ottoo to irdoxa |xcTd twc fia0T]T(i>i>
fiiou ^dyu ; 1 5. koi auTos ufiii' Sei^ci dvwyeoi''^ P'^Y* ôrpufi^cot'
CTOifJiOK •
CKCi* 4T0i|JiCiCTaT€ 'Ifii*'.
'
1 6. Kol c^tjXOoj' 01 fiaOrjTai
auTou,^ Kai {]Xdo»' C19 tt]k iroXit', xai eupoi' KaObis îrciv auTois, Kal
t]Toifiaa'ai' to ttcio-x'*-
17. Kai 5v)/ias y^^^f^^n^ cpxcTat êrot ruv ScSScKa 18. Kai
&vaKiili.iv<iiV auTwc Kai âOioiTUf, cittci' 6 'Itjo-ous,^ " 'AfiTjj' X^yw

Ufxiv, on ets i^ ufiCtv irapaSuaEi (Jie, 6 iaQi'jiv^ jact' efxoC." 19. Ol
"
Se ^ ijplan'O Xuircio-Gai, Kai X^yeif auTw els naO' ciS, " Mr] ti cyw ;
^ |i.ov after KaTa\v|i.a in ^BCDLAZ. Vide below.

' avayaiov in JÂBCDL al. » Kai before ckci in ^BCDL.
* Omit avTov ^BLA. » o I, titrtv in ^BCL.
• B has t(*v e<r9iovT«v (W.H. marg.). ''
01 St omitted in ^BL cop.
adjective and verb in Mk. vi. 21, 31, the Lk. xxii. 10. —
to KaTdXvp.d
Ver. 14.
noun in Mt. xxvi. 16. (tow, my guest chamber.
This p.ov ol
Vv. 12-16. Arrangements for paschal the best texts interesting as suggesting
is
feast (Mt. xxvi. 17-19, Lk. xxii. 7-13). a previous understanding between Jesus
Mk. is much more circumstantial in this and the householder. It is not necessary
section than Mt., his apparent aim being to import the miraculous into the
to explain how Judas did not find his narrative. Ver. 15. —
dvdyaiov (dvd,
opportunity at the paschal supper, the yaia = yrj), a room above the earth, an
place of celebration being carefully con-
cealed beforehand. Ver. 12. — tjj it.
—
upper room. lAtya, l^rge, enough for the
company. icrTpw\i.ivov, furnished with
T|p.Ep(;|i t. d. oT€ t. irda7(a i9vov again a : table-cushions. etoiôv, —
perhaps a
double note of time, the second clause synonym for lo-Tpioji^vov = furnished, all
indicating precisely that by the first day ready possibly pointing to the removal
;
is meant the 14th Nisan. Schanz, of leaven (C.G.T.).

following the Greek Fathers, takes Vv. 17-21. The presence of a traitor
•irpwTT) in the first clause as wpoTepij, = announced (Mt. xxvi. 20-25, Lk. xxii. 21-
yielding the same sense as irph r. top. r. 23). —
Ver. 17. €px«Tai: after sunset iifif
irdoxa in John xiii. i. vov 6Aci$ ; Cometh to the place appointed for the
the disciples would ask this question in feast, presumably after the two who had
good time, say in the forenoon of the been sent to make arrangements had
14th. —
Ver. 13. 8vo: more exact than rejoined the company. —Ver. 18. 6
Mt. ;of course all the disciples would ca-6i(i>v fitT* e\x.ov : this clause, omitted in
not be sent on such an errand. Lk. Mt., designed to indicate, not the
is
—
names the two. vrrdyeTe, etc. the in- : culprit,but the gravity of his offence =
structions in Mk. are sufficient to guide one of you, one who eats bread with me,
the messengers. Mt.'s irpbs tov Seiva is a table companion.— Ver. 19. tis KaTa
manifestly too vague, and could not have els, one by one = els tKao-Tos in Mt.
—
been spoken by Jesus. avOponros water- : KaTo, is used adverbially, and hence is
carrying was generally the occupation followed by els instead of eva. For
of women hence a man performing the
; other instances of this usage of late
office would be more noticeable. Greek vide John viii. 9, Rom. xii. 5, and
Kcpdp.iov (neuter of adjective Kcpdpiios, cf.Winer, § xxxvii. 3. —Ver. 20. To the
earthen), an earthen pitcher, here and in anxious questioning of the disciples Mk
— ;

Kal aXXos, " Mr] ti iyu ^ ; " 20. 'O Sc diroKpiOcis ^ fht€V auTOis,
" Eis CK ^ TWK SuScKa, 6 cfiâTrTOixcKOS fjieT* ejiou cis to rpupXioi'.*
21.6 jick uios Tou di'6pcJiTou uTTaYei-, KaOws y^YP'^''"'*^'' '"''P^ aurou ' •
ouai 8e Tui dt'OpwTrw cKcti'w, 8i" oil 6 uios toG dcOpojôu TrapaSiSorai •
KaXoc r[v^ auTw, et ouk eYei'V'r|6T) 6 ai'Spwiros ciccii'os."
2 2. Kai £(i6idrr<i)>' auTwv, Xa^wi' 6 'Itjo-ous^ aprov' euXoyqaas

£KXacrc, Kal ISwKec auTois, Kai elire, " Adhere, ây^Ti.^ touto coti
TO cufjid fjiou." 23. Kal Xaûi' to' iroTiipioj' euxapt(rn](ras cSukck
auTois ' Kai ittiov €| auTou iraKTes •
24. Kai elireK auTois, " ToOt<5
Ictti to alfj-d fAOu, to Tr]S Kaii'Y]s SiaGT^KTjs,^*^ to Trepi ttoXXw*' iKyyv6-
p.ei/Of.^^ 25. dpf]f Xeyw ufiik, OTi ouk^ti 06 fir) iriw ck too y€vvf\\Lo.ro%
rfjs dfATveXou, Iws ttjs i^fie'pas eKciri);, oTai' aoTo ttikw Kaicoc iv rfj
jSaaiXeia tou 0eou."
1 Ktti aXXo9 fit) Ti €701 (ADZ a/.) omitted in PCLPA, possibly by similar endmg
(omit Tisch., W.H.).
2 Omitted in J^BCDL ; a mere mechanical expletive.
* i^BCL sah. cop. omit ck (it comes from ver. 18).
* BC have to ev rpv^. (W.H. brackets: tv).
' oTi introduces this clause (o (ji«v vios, etc.) in ^BL sah. cop.
* BL sah. omit riv. ^ BD omit o I. (from Mt.).
8 (|>aYCTc only in later uncials (Tisch., W.H., omit).
» J^BCDLAI omit to (from Lk.).
^^ For TO t. KanTj? 8. ^BCL have r»]s 8ia6. (D omits KaivT|s).
" ^BCDLA have CKXwvojxtvov vircp ttoXXwv. T.R. from Mt,
makes Jesus reply: one oi the Twelve Cf. Mk. ii. 20, "days will come, etc.,
he who dippeth with me in the dish. A and then shall they fast, in that day ".
repetition of the original declaration with Vv. 22-25. ^^^ Lord's Supper (Mt,
variations the Twelve for you, and
: xxvi. 26-29, Lk. xxii. 19-20), vide notes
dipping in the dish for eating ; the former on Mt.'s account, to v/hich Mk.'s closely
bringing out the gravity of the fact, the —
corresponds. Ver.22.€o-6t(5vT&>i'a.,v*'hile
Twelve chosen to be Apostles of the faith, they were eating, as in ver. 18; a very
one of them the traitor of its Author ; general indication of time. This and
the latter narrowing the circle within the announcement of the betrayal are
which the traitor is to be found. Twelve for Mt. and Mk. the two memorabilia of
ate with Jesus, only three or four would the paschal feast of Jesus with His dis-
dip with Him. — IfiâirTd^xEvos, middle, ciples, and all they know is that they
dippingwithhisownhand: "haecvismedii happened during feast-time. XdpcTc, —
verbi," Bengel. —
Ver. 21. 8ti, assigns a take, without ^dycTc, as in Mt. the ;
reason for the fact just stated. To fulfil more laconic expression likely to be the
Scripture (Ps. xli. g) the Son of Man original. " Take " implies " eat ". Ver. —
must go from the earth through betrayal 23. Kal eTrtov, etc., and they drank of
by an intimate. This verse contains an it, all. In Mt.'s account Jesus bids them
instance in Mk. of the construction \i.iv drink, as He had previously bidden them
8€ (again in ver. 38 and in xvi. ig, 20). eat. Mk.'s version strikes one as the
KaXov aviT^), good for him, without the ^v more primitive Mt.'s as influenced by
;
as in Mt. For the construction x^zrfc on liturgical usage. Ver. 24. —

Kat tivtv:
Mt. and Burton, M. and T. in N. T., § while they drank the cup (not after they
248. —
o av9pa)7fos ^Kcivos this repetition : had drunk it, De Wette nor before :
{vide Ty a. ^k. above) gives a tragic they began to drink, as Mt.'s narrative
solemnity to the utterance = good for by itself would suggest), Jesus ex-
iiim, if he had not been born, that man ! plained to them the symbolic import of
: — '
26. Koi ijxniffarres ^^r)\6oK cis t6 opos twi' 'EXaiwr. 27. Kai
X^yei auTois 6 "It]ctous, "°Oti irdvT€s CTica»'8a\iaO^<rea0€ l¥ IfioX iv
TTJ i-UKTi TauTT) ' • OTi y^YpanTai, '

naTci^w rbv iroifxeVa, Kai SiaaKop-
n-ifffli'icreTai tA Tcp6âTa.^ 28. 'AWA jicrd to ^yepGtji'ai p,c, irpod^w
6fi.a9 €is TT)»' raXiXaiOK." 29. 'O 8e fl^rpos i^t] aoTw, " Kai ci
irdrres <TKa>'8aXia0iiaoKTai, dXX' ook iyia." 30. Kai X^yî auTw 6
'Irjaous, "'Ap.Tj*' Xc'yw aoi, 3ti * OTip.tpoi' iv -tq kukti rauTT),^ TrpiK ij
819 dX^KTopa <|)a)rfjo-ai, rpls dTrapKiâ-p p*." " 31. 'O 8€ cic irepiao-oo
eXeye paXXok-/ " '£(£>' jie S^tj aruvairoQaytlv aoi, o& /ii^ ac &.i{apvr]-
aopai." 'QaauTUS Se ^ Kai irdrres eXcyof.
32. KAI Ipxorrai cis yûpiov 00 to ocop.a rcGorjpakTJ •
koI Xc'yei
Tois p,a0TjTais auTOu, " KoOto-aTc uiSe, Iws irpoo-€u^wp,ai." 33. Kai
' ^BCDLA al. omit tv cfioi • . . ravTtj, which comes from Mt.
* Ta irpop. Siao-Kopir. in ^BCDL ; 8ia<rKopirio-0T](rovTai in ^BCDLAZ.
« ii Kai in t^BCGL (Tisch., W.H.).
* Add w ABL2 al., omitted in ^^CDA (Tisch., W.H., adopt ; vide below).
' TovTTj T. v., without tv, in ^^BCDL (Tisch., W.H,).
« pf before airop. in i^^BCDA (T.R. = Mt.).
' fKTTtpioro-ws in ^BCD ; cXaXei in ^.^BDL; omit (jiaXXov fc^BCDL.
* B omits Sf (W.H. brackets).
the cup. The important point in Mk.'s certainly (&XX' strongly opposing what
account of the words, as compared with follows to what goes before vide Klotz, ;
Mt.'s, is the omission of the expression, p. 93, on the force of dXXa in tlie apo-
•If Sk^KFiv apapxiuv. dosis of a conditional proposition) not
Vv. 26-31. On the way to Gethsemane I. —
Ver. 30. To this over-confident
(Mt. xxvi. 30-35, Lk. xxii. 39). Ver. 26, — aXX* ovK lyci of the disciple, the Master
exactly as in Mt. xxvi. 30, states that returns a very pointed and peremptory
after singing the paschal hymn the reply I tell thee that thou (<rv emphatic)
:
company went forth towards the to-day (cn^pcpov), on this night (more
Mount of Olives. Ver. 27. —
irdvT€s precise indication of time), before the cock
<ricav8aXia8ria«o-0e, ye all shall be made crow twice (still more precise indication
to stumble ; absolutely, without the addi- of time), shall deny me, not once, but
tion of tv ^pol Jv T-Q wKTi ravTQ im- again and again and again (rpis). Ver. —
ported into the text from Mt. in' T.R. 31. ^KTrcpiao-ws, abundantly in matter
It was a startling announcement in and manner, with vehemence and itera-
broad general terms that the disciple- tion a aTra^ Xty-
; —
tXaXei, kept saying :
circle was about to experience a moral that he would not deny his Master even
breakdown. The announcement was if he had to die for it. wo-avrus, a —
made not by way of reproach, but rather stronger word than Mt.'s 6poi(«)s=rin the
as a preface to a more cheering prophecy same way, and probably in the same
of an early reunion. —
Ver. 28. dXXa p. words. But the words of the others
stronger than Mt.'s p. 8J = ye shall be were simply a faint echo of Peter's
offended, but (be of good cheer) after vehement and copious talk. They feebly
my resurrection I will go before you, as said once (IXtyov = elTrov) what he said
your Shepherd (irpod^cd ipas) into Gali- strongly again and again (IXdXci).
lee. —
Ver. 29. It is the former part of the Vv. 32-42. In Gethsemane (Mt. xxvi.
Master's speech that lays hold of Peter's 36-46, Lk.xxii. 40-46). —
Ver. 33. -^plaro,
mind hence he promptly proceeds to
; introduces the description of our Lord's
make protestations of fidelity. «l Kai, — awful experience in the garden.
etc. even if fas is likely) all the rest
: ^K6apPei(r0ai, to be amazed in Mk. ;
shall be offended (the future, because the only, first in ix. 15, where see remarks
case put is conceived to be probable), \fi on its meaning. Though Jesus had long
; ; —
J6--40. EYArrEAlON 439

Trapa\a(Ji|3(£i'ci rbv nirpov Kal rbv 'idKwpoi' Kat '\<iiiivvr]v ^ |jLe8'
eauTou. Kal vipâro eK0a}j.petCT0ai Kal dSirjjjioi'eii'. 34. Kal Xeyci

auTots, " riepiXuTTOs ioTiv r] ^vy^r) p.ou Iws Qo-vdrou (leicaxc w8€ Kal
YpT]YopeiT£." 35. Kal -npoekdiiv^ p-ixp^k, eireaev * i-rrl rfjs YT^' i^^^^
irpocrr) o'xeTO, Iva, ei SuKarok' eaTt, iTapA.8T] dir' aoTOu i^ (Spa •
36. Kal eXcY^*') " APPS, 6 TraTi^p, irdfTa Sufard croi. TrapeVsY't*
TO ^roTr)plo^' dir' cfiou touto * •
dXX' ou ri iyi) Qikw, dXXd ti cru."
37. Kal epxerai Kal eupio-Kci auTous Ka0€u8o»nras, Kal Xe'Yei t<S
n^Tpw, " ZifJLwc, KaGeu'Seis ; ouk Icr/ûaas fiiac <5paK yp\]yopri(Ta>.
38. ypTjYopelTe Kal TrpoaeuxefOe, iVa fi.r| etaeXfli^Te * €is Treipaap-of.
TO p.ey iri'eufia irpoOufiov, i^ 8e crdp^ d(T0£KT)S.' 39. Kal ttuXik

dircXowc Trpoo-if]uâTO, to*' auxof Xoyoi' eiirwf. 40. Kal uiroCTrpt'vjias
eupcc auTous TrdXiv "^

KaCeu'SocTas "
âaK ydp 01 6<J)0aXjuiol auxwK
êâp7]p.ivoi,^ xal ouk pSeicra;' ti aoxw aTroKpiflwai.**
' B has Tov before each name (W.H.). Many MSS. have the article only with
ricrpov.
^ }A£T awTov in JsJjBCD.
' CDLA have irpocreXOuv, but irpoeXOwv, found in J^B a/., seems to be the word
needed. irpoaeXduv is a frequent mistake of the scribes.
* eTTiirTtv in J>^BL (eirttrev from Mt.). * tovto aw. epov in ÂBCLAI al.
^ i\6r]rf in i>^B (Tisch., W.H.). Weiss rejects the omission of eis before eXe. ; a
very frequent mistake in the old MSS.
^ For viroo-Tpex)/as iraXiv (ACA, Tisch.) t>^BL have jraXtf tXdwv evpev
. . .
avTovs (W.H.). D the same, omitting iraXiv.

**
awTcav before 01 o<j». in ^BCLA, and KaxaPapwopcvoi in ABLA ; Kara-
âpovpcvoi in D.
* airoK. before awrw ÂBCDL.
known, and had often with realistic become a proper name and TraTTjp being
plainness spoken of, what was to befall added interpretation = God our
as its
Him, yet the vivid sense of what it all Father. Mk. imparts into the prayer of
meant came upon His soul at this hour, our Lord this apostolic usage. Jesus
as a sudden appalling revelation. The doubtless would use only one of the
other two words used by Mk. to de- names, probably the Aramaic. irape'veYKf —
scribe Christ's state of mind (a8ii(Aov«iv. t. it. t., remove this cup ; equivalent to
weptXviros) occur in Mt. also. — Ver. 35. irap^X9|] in ver. 35 (Lk. xxii. 42).— dXX'
Jiriirrev (i^BL, tircaiv T.R. as in Mt.), ov, etc. ; " but not what {rL for o) I will,
imperfect: He fell again and again on but what Thou "; elliptical but clear and
the ground. It was a protracted des- expressive yivrfo-irai or yiviu-Qai. hel
:
perate struggle. —
Kal vpoa-i]vy€ro iva (not ytvicrBia which would demand p.r\
Mk. first indicates the gist of Christ's before OAcu) understood (vide Holtz-
is
prayers ( = that if possible the Aour might mann, H. C., and Weiss in Meyer).
pass from Him), then reports what Jesus Ver. 37. ri fl^rpa*: to the disciple who
said (ver. 36). In the prayer of Jesus had been so confident of his loyalty, but
the experience dreaded is called the cup, also from whom Jesus expected most in
as in Mt. The Hour and the Cup both — the way of sympathy. Iipwv the old, — :
alike solemn, suggestive names. Ver. — not the new, disciple, name ominous. ;
36. 'Appfi. 6 iranip in the parallels

: Ver. 38. This exhortation to watch and
simply -irartp. In the Apostolic Church pray is given in almost identical terms
the use of the double appellation among in Mt. and Mk. It looks like a second-
Gentile Christians was common {vide ary version of what our Lord actually
Rom. viii. 15, Gal. iv. 6), 'Appa having said. —
Ver. 39. Mk., like Mt., divides
41. Kal epxerai to Tpiroy, Kal X^yct auTois, " KaOeoSerc to'
XonroK Kal dj-auaueorOe. dir^x^^ " TJXGer r] <3pa •
i8o»5, irapaSi'SoTai
6 010; Tou d»'6pwiT0u €is Tas X€ip<iS TwK dfiapTwXwi'. 42. cveipCCTGe.
ayufvec * i8ou, 6 irapaSiSous Jac t]yyi.k€."
43. Kai cu6^(>>s, In aurou XaXourros, irapayucTai 'louSas, €is
WK ' Toiv SuScKa, Kal jxct' aurou S^Xos iroXiis * ficrd fiaxaipuK Kal
10, John luXwi', irapSi rwc dpxiep^wt' Kal twi' ypa\j.iLaTi(ay Kal rwc irpcaPoT^pwi'.
(omission 44- ScSwKCi 8e 6 irapaSiSous aurok cruffcrTjfAov auTois, Xe'vwv', "*0»'
of aug-
meat:
,,.,
avq>iKr]a(ii,
^
auTos toTi
' 3
•
' .'
KpaTT|o-aTe auTOk, Kai a-n-ayaYeTC
«, , 1
*
, ,
aacpaXws,
X ~ ••
usual in
N. T.). 45'
l*^5\a/
Kai cKowk,
ia^ \a\
Eu(7£ws TrpoaEXOuc
s«\/
auTw Xcycij
^, c /^n/c^^^/ci*
Pa.ppi) pappt^-
'
TO is found in t>^BA2 ; omitted in CDL (Tisch. retains, W.H. in brackets).
•••
Omit «v ^ÂP.CDLI.
^ ^BL omit iroX-us found in CDA (comes from Mt.).
*
airaY«T£ in ^^BDL. » PaPP«i once only in J^BCDLA.
.he agony into three acts, but he reports commentators accept the rendering, " it
the words spoken by Jesus in prayer isenough ". Vide an interesting note
only in the first. Mt. gives the prayer in Field's Otium Nor. The meaning is :
of Jesus in the second act, as well as in I have conquered in the struggle I ;
the first, generalising in the third, where need your sympathy no longer you ;
he repeats the formula here used by may sleep now if you will.
Mk. Tov ovTov X«5yov clirwv. Ver. 40.
: — Vv. 43-52. The apprehension (Mt.
KaTaâpvv6^L^vo^., " their eyes were very xxvi. 47-56, Lk. Ver. 43.
xxii. 47-53). —
heavy " R. V., weighed down with
; evflis, etc. (iSov straightway,
in Mt.),
irresistible sleep. —
KaTaPapvvw, here and even while He is speaking, appears
occasionally in the Sept. = the more usual Judas, who is carefully defined by sur-
Karapapeu (from the simple verb âpcu name and position as one of the Twelve.
comes p€PapT)|A£voi in T.R.). Kal ovk — At what point of time the traitor left the
ffScio-av, etc. this remark recalls the
: company on his nefarious errand is not in-
experience of the same three on the hill dicated. According to Weiss (in Meyer)
of transfiguration {cf. ix. 6). But in the the evangelist conceives of Judas as
earlier instance the reference is to the going with the rest to Gethsemane and
stupidity produced by sleep, here probably stealing away from the nine, after the
to shame on account of unseasonable three had been taken apart, having now
sleep. They felt that they ought to have satisfied himself as to the Master's
kept awake during their Master's hour of —
whereabouts. Trapd t. dpx*> etc. irapa :
trial, and knew not how to excuse them- goes along with iropayivtrai, and im-
selves. —
Ver. 41. aire'xct, " it is enough," plies that Judas and those with him
A. V.=suffi£it in Vulgate; one of the had an official commission firom the
puzzling words in Mk.'s vocabulary to authorities, the three classes of whom
which many meanings have been given. are carefully specified. Ver. 44. SeSu- —
Beza, in doubt as to Jerome's interpreta- Kci the pluperfect, but without augment,
:
tion, was satisfied at last by a quotation vide Winer, § xii. 9. —

«rvao"Tip.ov (neuter
from Anacreon coming into his mind, in ofadjective«rvo-<rT)p,os: tr\>v,vT[p.o): a sign
which the poet, giving instructions to previously agreed on (oTjp,«iov in Mt.),
a painter for the portrait of his mistress, a late word severely condemned by
concludes avixei. pXe'iru yap avTr^v •
: Phrynichus, p. 418, here only in N. T.
rdxa, KTipe, Kal XaXT]o-£is = " Enough !
an " ensign " (Is. v. 26).
the girl herself 1 view so like, 'twill :
In Sept. for D3
soon be speaking, too ". Eisner and — d<TâXws may mean either lead Him :
Raphel follow Beza. Kypke dissents away with an easy mind (He will not
and renders aire'xei, tiXOcv i\ wpa, as if
: attempt escape), or: lead, etc., cautiously,
it were r\\9e koI d-rr. t| 5.= the hour (of carefully — He
may slip out of your
my passion) is come and calls you and hands as He
has done before (Lk. iv. 30).
mc away from this scene. Most modern Judas was just the kind of man to have
— — ;
Kai KaT€4>iXT|acc outcSk. 46. Ol 8e itriâXov eir' aurhv rds xîpo-S

aoTwi',^ Kol CKpaTTjo-af auT<5»'.
47. Ets Se Tis^ TWK irapecTTrjK^Twi' (nraadfiecos Tf|»' jidxaipar

€iTaia€ Toi' SouXoj' Tou dpxicpeus, tal d<|)ei\€i' auTou to wtioi'.'
48. Kal diroicpiSels 6 'itjaous eiTTew auTois, " 'fls eirt Xtjott)!' e^riXOcTe
[jieTd fiaxaipuf Kal |o\wv, o-uXXajScrc fie; 49. Ka0' iîxepac 'np.T]*'
irpos up.as iy Tw Upw SiSdaKUw, Kal ouk eKparrjo-aTc /xe •

dXX* iâ
rr\r]p(j)dS)(Tiv ai Ypa(}>ai." 50. Kal dierres auToi' irdrrss etûyov.^
51. Kal els Tis v€avi<TKOs^ T|KoXou9ei^ auTw, TrepijBePXtjjji.ek'os aiv-Sdra
em yofJU'oO. Kal KpaToucrii' aurov 01 veaviuKoi'^ •

52. 6 8c Kaxa-
XiTTwi' TTjK aiKSotfa YU|xc6s e4)uyei' dir' aoTwi'.*
1 For eir avTov t. x- avTwv BDL have simply ras x<^P<^^ avrw, the most probable
reading.
* «is Se without Tis in Âh (W.H. have tis bracketed) ; BCA have tis.
' cDTapiov in t^BD ; ojtiov in CLA (probably from Mt.).
* £<|)i»7ov iravT«s in ^BCLA, preferable reading. Vide below.
* Instead of «is tis vtav. (AAl al.) ^BCL have veav. ti«.
^ «ruvT]K. ^BCL. D =in T.R. A ffvvrjKo\ov6T)<r€v.
7 i^BCDLA omit 01 veav.
^ ^BCL omit oir ovtwv (a gloss found in ADAI al.).
a superstitious dread of Christ's preter- to Mk., the story of an unknown friend,

—
natural power. Ver. 45. IXGuv cti6vs not one of the Twelve, who had joined
Trpo<reX6ci>v = arrived on the spot he the company, and did not fly with the
without approaches Jesus
delay no ; rest. <rvvT]Ko\ov9e\. o., was following
promptly and adroitly done.
hesitation, Jesus when He was being led away,
;
PaP(3{ without Mt.'s x'>'^P<> ^"^ o"'y

: and after the disciples had fled. irepi- —
once spoken (twice in T.R.), the fervour ê^Xt]p,evos ffivSova eiri YV|j,voii this :
of false love finding expression in the suggests that the youth, on hearing some
kiss (KaT£<j)(XTi(rcv, vide notes on Mt.) sudden report, rose out of his bed and
rather than in words. rushed out in his night-shirt, or, being
—
Vv. 47-52. Attempt at rescue. Ver. absolutely naked, hurriedly threw about
47. els t. irap., one of those standing his body a loose cotton or linen sheet.
by, i.e., one of the three, Peter according The statement that on being laid hold
to the fourth gospel (xviii. 10). rfjv —
of he cast off the garment favours the
jiaX', the sword = his sword, as if each latter alternative. Ver. 52. yvp-vos e<|)., —
disciple was armed vide on Mt. ; fled naked, in the literal sense, whereon
wTcipiov = wTiov, T.R., diminutive of Bengel remarks " on a night not with- :
ovs the use of diminutives for the mem- out a moon

; fear conquers shame in ;
bers of the body was common in popular great danger ". (A few years ago a
speech. Vide Lobeck, Phryn., p. 211. young wife chased a thief, who had been
Ver. 48. On this and the following stealing her wedding presents, through
verse vide notes on Mt. Ver. 49. —
tvo the streets of Glasgow, in the early
irXT)pw0w(riv al y, this may be a case of hours of the morning, in her night-gown ;
:
tva with the subjunctive used as an im- not without success. Her husband
perative = let the Scriptures be fulfilled. modestly stayed behind to put on his
Cf. 2 Cor. viii. 7, last clause, and consult clothes.) was this young man ? —Who
Winer, § xliii. 5 d. Ver. 50. —
kuI Mk. the evangelist, say many, arguing
i4>cvTcs, etc., and deserting Him fled the story was of no interest to any one
all (iravTes last, vide above) the nine but the hero of it, therefore the hero was
:
with the three, the three not less than the teller of the tale. A good argument,
—
the nine all alike panic-stricken. Ver. —
unless a motive can be assigned for the
51 introduces a little anecdote peculiar insertion ot the narrative other than
53. KAI dirTiYaYo*' roe 'Itjo-ooi' irpos row dpîepea •

Kal aof^pxorrcu
auTw ' TrdwTes 01 dp^tepeis Kal 01 Trpeo-purepoi koI ot ypap.|JiaTeIs.
54. Kal 6 riiTpos diro p.aKp6Qev i?|Ko\ooflr](r€»' auTw Iws to-u eis ttjk
aoXi)!' Tou dpxiepe'ws ' tal r\v auyKaSrjp.ck'os jxerd tujc uTrtipexwi', Kal
OepfiaiwîAei-os irpos to ^Qis- $5' ^^ ^^ dpxtcpets Kal oXot' to

CToce'Spiof ^^r^Touf KOTa too 'It|ctou fiapxupiak, eis to OaiâToJaai
aoTOK • Kai DUX copiffKoi'. 56. iroWol ydp eil/EuBofiapTupouc KaT
auToo, Kai icrai ai fjiapTupiat ouk âaK. 57. Kat Tii'cs di'ao-Tdi'Tes
£»j/tuSofiapTupouf KaT* auTOu, XeyofTCS, 58. ""Oti rifxeis riKOuattixet-
auToG XcyoKTOS, Oti iyu) KaTaXJao) toj* faoi' toCtoj' toc xtipoTroiriToc,
Kat 8id Tpiwf r\y.€p(ov aXXoi' dxttpoiroirjTot' oiKoSoiiiôraj." 59. Ka'
' J^DLA omit ovtcd, found in BI al. pier. (W.H. marg.).
merely personal interest. Schanz suggests Vv. 55-65. The t/ial and condemna-
a desire to exhibit m a concrete instance tion.— Vet. 55. p.apTupiav Mt. has :
the danger ol the situation, and the x|y€v8o|xapTvpiav, justly so characterised,

ferocity ot the enemies of Jesus. On the because the Sanhedrists wanted evidence
whole one feels mclined to acquiesce in for a foregone conclusion evidence that:
thejudgment of Hahn, quoted by Holtz., would justify a sentence of death. Ver. —

H. C, that in this curious incident we 56. equal, to the same effect, as
lo-ai,
have " the monogram the painter
ol the testimonies of true witnesses would,
(Mk.) in a dark corner of the picture ". of course, be. Grotius takes the word as
Brandt, however (Die Ev. Gesch., p. 28), meaning, not equal to one another, but
dissents from this view, equal to the demands of weighty evidence
Vv. 53-65. Bejore Caiaphas (Mt. xxvi. and justifying condemnation. Eisner
57-68, Lk. .xxii. 54, 66-71). Ver. 53. — agrees, arguing from the use of the word
fTuvipxovrai, a. iravrcs. etc. again all : again, in reference to the evidence about
the three orders ot the Sanhedrists are the temple lof^non of Jesus. These
named, who have been summoned to witnesses, he holds, are not represented
meet about the time the party sent to as making conflicting statements, but
apprehend Jesus might be expected to simply as making statements not suffici-
arrive. — Ver. 54. 6 riirpos the story : ently weighty —
not equal to the occasion.
of Peter's denial begins here, and, after There is some force in this. Ver. 57. —
being suspended by the account of the Ttves, some, for which Mt. has the more
trial, is resumed at ver. 66. —
airi jiaicpciOtv, definite 8vo, the smallest number neces-
from afar (airo redundant here as else- sarj' to establish a matter.—- Ver. 58.
where), fearful, yet drawn on by love oTi, etc. Mk.'s version of the testimony
:
and curiosity. — ?<os «o-w «ls : a redundant

borne by the witnesses differs in im-
but expressive combination, suggesting portant respects from that of Mt. vi*., ;
the idea of one stealthily feeling his way by the insertion of the words tov
into the court of the palace, venturing XeipoiroiTjTov and oXXov axeipoiroitjTov.
further and further in, and gaining Mt.'s form doubtless comes nearest to
courage with each step {vide Weiss, what the witnesses actually said. Mk.'s
Mk.-Evan., p. 470). —
0£pp.aivo)ji€vos puts into their mouths, to a certain ex-
:
nights cold even at Easter in Palestine tent, the sense in which he and his
;
a fire in the court welcome in the early fellow-Christians understood Christ's

hours of morning, when something un- saying, viz., as a prophecy that the
usual was going on. " However hot it materia! temple would be superseded by
may be in the daytime, the nights in a spiritual temple = the community of
spring are almost always cold " —
Furrer, believers in Jesus. If they had really
—
Wanderungen, p. 241. irpos to 4><Ss, at spoken, as here reported, the falsehood
the fire; here called light, because it was would have lain rather in the animus of
there to gi\e light as v.-ell as heat. Eisner their statement than in its meaning:
and Raphel cite instances of the use of the animus of men who regarded it as
^ws for fire from Xenophon. Hesychius impious to speak of the temple of God
gives irvp as one of its meanings. being destroyed, as contemptuous to
— — ; • —

ouSe ouTu; icn] r[y t) p,apTupia auTUK. 60. Kal &yaara,s & &pxi-cpci^$
€is TO ^ \i.i(Toy lTrT)pwTT](Te roe '\r](Touy, \iy(av, " Ouk dTroKpifT] ou8eV ;
Tt oijToi (jou KaTajj.apTopoGan' 61. O 8e tCTiwTra, Kal ouReK

aTreKpicaTO.'' fldXi*' 6 dpxiepcus eirTipcSra auToi', Kal Xeyet auTw,
" lu cI 6 XpiOTiSS} o uios Tou coXoyr^TOU ; 62. O 8e Itjctous cIircK,
" 'Eyci €i|xi. Kal ov}/ea6c rot' uloc tou dt'8pwirou Ka0T)jj,£Koi/ ^k
SeîwK ^ TTJs 8u>'d}i,€(«»s> Kal cp)(6p.ei/0K p.ETd Toil' veijpeKCiv tou oupai'oG.
63. 'O Se dpxiepeus Siapprjâs toOs X''"'"'^*''*'

auToO Xeyci, " Tt Iti
Xpeia*' Ixop.ei' p.apTupui'; 64. i^KOuaaTC ttjs (5XoCT4)T)jxias * ti ufity
ffiaiVeTai ;
" Ol 8e irdn-es KaTeKpit'ai' auTOi* ilvai efoxof * Sai'diTOu.
65. Kal T]pârr6 tii'cs efXTTTuciK auTw, Kal ircpiKaXuTrreii' to i-poaci*-
TTOf aurou,^ Ka,l KoXa!{)iêtS' aoToi', Kal Xe'yeii' aoTw, " npo4>i^T€ucroi'
Kal 01 uTTt^peTat. pairiCTpaCTii' auTOf eâXXoi'.^
66. Kal orros tou n^Tpou iv tt) auX]Q KdTwJ IpxcTat y.ia Twr
1 ÂBCLAI al. pi. omit to found in D.

' For or5€v aircK. (ADAI «/.) ^BCL 33 sah. cop. have ovk atreK. ov^y.
^ €K Se^. xa9. in ^BCDLAI al. * svovov civai in ^BCLA 33.
* o.vTOv TO Trpoer. in ^BCLA 33.
'^
eXaPov in ÂBCILA. ePaXXov substituted in later MSS. for a word not under=
Stood.
'
KaTw ev T. avX. in ^BCL. DI omit KaToi.
characterise it as hand-made, and as Sokci in Mt. , Nosgen denies the eqni-

blasphemous suggest that another
to valence, and renders Mk. 's peculiar
could take its place. Ver. 60. tis — phrase what lies for you on the hand,
:
|x€(rov a graphic feature in Mk., suggest-

:
what is now your duty ? with appeal to
ing that the high priest arose from his Xenophon, Anab., v., 7, 3. Ver. 65. —
seat and advanced into the semi-circle tivcs presumably Sanhedrists.
: irepi- —
of the council towards Jesus the action — KaXi3irT€iv : Mt. says nothing of this, but
of an irritated, baffled man. ovk dwo- he as well as Mk. represents them as
vpiv^ on the high priest's question vide
: asking Jesus to prophesy. Mt.'s version
notes on Mt. Ver. 61. —co-iwTra Kal, implies that Jesus was struck from be-
etc. one of Mk.'s dualisms, yet not idle
: hind, Mk.'s in front. —
01 -uiriipeTat fol- :
repetition = He maintained the silence lowing the example of their masters.

He had observed up to that point (im- pa-irio-p.ao'iv avTov IXaPov, received Him
perfect), and He answered nothing to with slaps of the open hand; a phrase
the high priest's pointed question recalling the Latin, accipere aliquem
(aorist). —
iraXiv the high priest makes
: verberibus.
another attempt to draw Jesus into some Vv. 66-72. Peter^s denial (Mt. xxvi.
self-condemning utterance, this time 69-75, Lk. xxii. 54-62). —
Ver. 66. kcLtcd
successfully. tov eiXoYrjTov, the Blessed i. r. a., below in the court, implying
One, here only, absolutely, as a name for that the trial of Jesus had taken place in
God. Usually, an epithet attached to a chamber on ahigher level. cpxcTaip.£a, —
Kijpio5 (Wiinsche, Beitriige). Ver. 62. — etc., cometh one of the maids of the high
*Ey<i e'tp.1.. On Christ's reply to the high priest —
a servant in his palace, on some
priest affirming the Messianic claim, errand that night when all things were
vide notes on Mt. Ver. 63. tovs — out of their usual course. That a maid
XiTwvas, his tunics, or undergsirments, of should be astir and on duty at that un-
which persons in good position wore two. seasonable hour was itself a sign thai
— Ver. 64. ri i\i.lv âivira}., what ap- something extraordinary was going on.
pears to you to be the appropriate penalty Ver. 67. ISouo-a: Peter, sitting at the
of such blasphemous speech ?=Tt vjiiv fire, catches her eye, and she sees at once
— — :
iraiSiaKwc tou ipîtpius, 67. Kai iSouaa rov (l^Tpok 6tpp.aiv6fi.evoy,
^fi^Xeij/aaa auTw X^y'^> " ^°''- ^^ fxcrd tou NaâpT)voC 'irjaou fiada."^
68. 'O 8« r\pvfi<TaTO, X^ywK, " Ouk ^ olSa, ouSe - cTriorafxai Ti ax)
'
Xe'ycts." Kal e^tiXOe*' t'lo) eis to TrpoauXtof •

Kal dX^KTup €<}>fif}a€.''
69. Kal r\ iraiSiaKT] iSouaa auTOf irdXtK TjpâTO* Xiytiv rots irape-
OTTjKoan',*' "'Oti outos cI airCiv iariv." 70. 'O 8c irdXt*' ripkciro.
Kai jjierd p,iKpoK trdikiv ol irapC(rrwTC9 eXeyoK tw fl^rpw, " 'AXtjSws
' Y|(r6a before I. with tow prefixed in BCL. The readings vary much here, but
that of BCL (Tisch., W.H., Weiss) is the most like Mk.'s graphic style. Vide below.
' ovT« ovTe in ^BDL.
* cru Ti in ^BCLAI 33, altered by the scribes into the smoother ti <rv.
* Kai aXcKTwp €<f>a>viicr€v omitted in jf^BL; found in CDIA al. Vide below.
YjpâTo iraXiv in
•"*
(Tisch.. ^CLA W.H., text). B omits, and for Xeyeiv follow-
ing has eiirev (W.H. marg.).
* irapco-Tcoaiv in ^BCILA
that heis a stranger. Going closer to him, but for harmonistic interests there would
and looking sharply into his face in the have been no doubt on the subject. Yet
dim fire-light (IpPXt'vj/acra), she comes at the fact that Mt. makes it another
once to her conclusion. icai <rv, etc., — obliges us to ask whether Mk.'s ex-
thou also wert with the Nazarene that — pression necessarily means the same
Jesus; spoken in a contemptuous person. Grotius, whom Rosenmiiller
manner, a faithful echo of the tone of follows, says r\ may here, as occasionally
her superiors. The girl had probably elsewhere = tis. Of more weight is the
seen Peter in Christ's company in the suggestion that it means the maid on
streets of Jerusalem, or in the temple duty in that particular place, the fore-
during the last few days, and doubtless court (Schanz and Klostermann the ;
she had heard disparaging remarks about remarks of the latter specially worthy ol
the Galilean prophet in the palace. notice). On first thoughts one might
Ver. 68. ovre olSa, etc., I neither know deem iraXiv decisive as to identity, but
nor understand, thou, what thou sayest. (i) it is wanting in B, and (2) its most
— ovreovTe connect closely the two probable position is Just before Xe'-yeiv,
verbs as expressing inability to compre- and the meaning, that Peter was a second
hend what she means. The unusual time spoken to (or at) on the subject of
emphatic position of crv (<rv rl Xeyets, his connection with Jesus, not that the
smoothed do\vn into t£ <rv X. in T.R.) same person spoke in both cases. On
admirably reflects affected astonishment. the whole a certain element of doubt
— €^f]Xe€v he slunk away from the fire
; remains, which cannot be eliminated by
into the forecourt —
irpoavXôv, here only exegetical considerations. In favour of
in N. T. —
Kal dX^KTbip i^<ivr\<r€: these one maid is the consideration that two
words, omitted in }»^BL, are of very able to recognise Peter is more unlikely
dubious authenticity. Weiss and Holtz- than one. Yet the two might be
mann think they were inserted by copyists together when they saw Peter previously,
under the impression that the words of or the one might point him out to the
Jesus to Peter, ver. 30, meant that the other that night. In Mt.'s narrative the
cock was to crow twice in close standers-by seem also to have inde-
succession, whereas the 8is referred to pendent knowledge of Peter. In Mk.
the second time of cock-crowing, the the maid gives them information. On
beginning of the second watch after the whole, Mk., as was to be expected,
midnight. Schanz, while regarding this gives the clearer picture of the scene.
explanation of Sis as unnatural, admits Tois irapecTTuariv, to those Standing by ;
that it is difficult to understand how this pointing to Peter, and speaking so that
first crow did not remind Peter of the —
he could hear. Ver. 70. Now, it is the
Lord's warning word. Ver. 69. — y] bystanders who persecute Peter with the
woiSio-KT) the article naturally suggests
: charge of being a disciple. oXi)6o>s —
that it is the same maid, and probably they are quite sure of it, for two reasons '
—— :
6^—^^. EYArrEAION 445

^
€^ auTw*' 6* •
Kai yap faXiXaios ei, Kai 1^ XaXia <rou ofioiaêi.'
71. 'O %k TipÔTO d>'a9e/JiaTiêtK Kat ofifuctv,^ ""Oti ook otSa toi'
av^pdiTtov TOOTot', Of XeyeTC." 72. Kai* ek SeuWpoo dXe'xTup

e<j}u/T]0'€. Kai avcfifi^crOr) 6 llcTpos TOU pTJfxaTOS ou * iXirev auTw 6
'l>]<TOus, "'Oti Tvplf dXcKTopa (|>uiâai Sis,* d,Ttapv{\fj-f\ fie rpis." *
Kai cTTipaXwf ^ cKXaie.
1 Ktti Tj XoX. 0-. o(Aoia|;si is imported from Mt. ; omitted in J^BCDL (Tisch..
W.H., Weiss).
^ o|xvvvai in BL al. {o^vvtw in Mt.).
^
Kat in ^BLD
followed by evO-us omitted in ACNXA, etc., which insert Kai
aXcK. £<J>o)vif]cr£ in ver. 68.
*
TO pi^fxa us in ÂBCLA, corrected into the more usual tou pTjfAaToj in some
copies.
* B places Sis before <{>Mvt]<rai, and ^BCLA have rpis p« airapvT]a-Tj instead of
the order in T.R.
' For cTrtâXuv CKXaie D has Tjp|aTo KXaiciv, and is followed by Latin, Egyptian,
and Syriac verss., including Syr. Sin.
(1) the maid's confidence not specified caution : EiriâXuv p'f) \iyt dXXa lyKa-
but implied in the Kai yap, which in- Xvv|/apevos rj cTriKaXvilrafLcvos ". Brandt
troduces an additional reason (2) ;
(Die Ev. Gesch., p. 31), adopting a
FaXiXatos cl = you are (by your speech) suggestion by Holwerda, thinks the
a Galilean. The addition in some MSS., original word may have been ^KâXuv =
Ktti T| XaXCa «r., etc., explanatory of the going out, or flinging himself out.
term Galilean, would be quite in Mk.'s Klostermann ingeniously suggests
manner, but the best authorities omit it. " stopped suddenly in his course of denial,
Ver. 71, ava9€paT£S€iv used absolutely, : like a man, running headlong, knocking
to call down curses on himself in case he suddenly against an obstacle in his way".
was telling lies. Mt. has KaraO., which The choice seems to lie between the
is probably a contraction from KaravaO. renderings " thinking thereon " and
:
(in T.R.). —
Ver. 72. €vi6ws omitted in :
" covering his head ".
the MSS. which insert a first cock-crow Chapter XV. The Passion History
in ver. 68, as implying that this was the CONTINUED. Vv. 1-5. —
Before Pilate
first crow at that hour, as in Mt. Ik (Mt. xxvii. 1-14, Lk. xxiii. i-io). Ver. —
SeuTtpo-u (omitted in because appa- ^L I. c-uOvs, xpoii, without delay, quam
rently implying a first cock-crow during primum, in the morning watch, which
the denial, which they omit) must be might mean any time between three and
understood with Weiss as referring to six, but probably signifies after sunrise.
the second time of cock-crowing (three —o-vfipovXiov will mean either a con-
in the morning), the first being at mid- sultation the result, the resolution
or
night. —
liriPaXwv another puzzle in
: come to, according as we adopt the
Mk.'s vocabulary very variously inter-
; reading: iroi.i]<ravTe9 (T.R. = BA) or
preted. Most modern interpreters adopt eToipdo-avTts (j|>^CL). Kai oXov rh —
the rendering in the A. V. and R. V., o-uve'Spiov the Kai simply identifies =
:
" when he thought thereon " (liriPaXwv even the whole Sanhedrim, and does
Tov vovv). Weizsacker '* er bedachte es : not imply that, besides the three classes
und weinte ". Theophylact took 1-iri.p = previously mentioned, some others were
tt)v K€4»aXY]v, having
c'R'iKaXvtj/dfievos present (e.g., o-TpaTTjYovs tov Upov Lk. :
covered his head (that he might weep xxii. 52). This added clause signifies
unrestrainedly), a rendering which that it was a very important meeting,
Fritzsche and Field (Otium Nor.) as, in view of its aim, to prepare the case
decidedly support. Field remarks: "it for Pilate, it obviously was. The San-
may have been a trivial or colloquial hedrists had accomplished nothing till
word, such as would have stirred the they had got the matter put in such a
bile of a Phrynichus or a Thomas form that they might hope to prevail
Magister, who would have inserted it with the procurator, with whom lay the
in their Index Expurgatorius, with a jus gladii, to do their wicked will, and
—
44^ KATA MAPKON XV.
XV. I. KAI £u0€(os i-nl rh irpwt ^ (tu|j.|3ouXiok iroii^CTorres ' ol
dpxtepeiS fAcrd tQ>v iTcaPoT^puv Kut Ypap.paWax', Kal o\ok ri

'
ffOMe'Spiov, 8r]aarrc5 to*' 'lr)crooi' diD^ccYicaf kuI irap^SwKa*' tu»
fliXdru). 2. Kai ^m]polTT]cr€>' auTOf 6 DiXdros, "lii el 6 âaiXcu;

;
Twf *lou8ui(i)»' " 'O Be diT0Kpi9cls cIttcj' auTu, *'
lit X^yeis-''
3. Kai KaTTjyopouj' aoToC ol dpîepEis iroXXd •

4. 6 Sc iliXdros
irdXiw ^TnjpwTiâtc * auTOk', X^ywv',* " Ouk dTroKpivi] ouS^v ; i8e,
TTOcra aou KaTap,apTupouCTH' ' •

'
5. 'O 8c Mrjaoos oukcti ou8cf
direKptOi), ucrre Qav}i,dt,€iv rbv Uikdrov.
6. Kara Se eopTrjc dTTôe*' auToiG eVa 8^0-^101', ov'Trep ifJTOofroJ
7. tJk 8e 6 Xcyop.ck'os BapaP^ds p-erd tw*' trocrraaiaaTwt' * StSejAtVos,
' irpui without eiri to in ^BCDL.

* So in BAZ al. ^CL have «Toipa«ravT€s(Tisch., W.H., margin).
» Omit TO) ^^BCDLA. •*
«-irYipo>Ta in B 33 (Tisch., W.H.). .
* ^ omits Xcycdv (Tisch., W.H., in brackets).

* KaTTjyopowatv in ^BCD (Tisch., W.H.). Kaxopap. in T.R. is from Mt.
ov irapTjTovvTO in
' ÂB (Tisch., Trg., marg., W.H.). ovTrcp (T.R.) is found
nowhere else in the N.T. Vide below.
* o-Tacrioo-TU)v in t«^BCD. Weiss thinks the crvtr- (T.K.) has been omitted /ijr
incuriam in these MSS.
of course that Jesus claimed to be the man, and feels that he must proceed
Christ would not serve that purpose. cautiously, groping his way amid the
Vide notes on Mt. riiXdrtp —without : parties and passions of this strange
the article in best MSS. on this the first people.
mention with, in subsequent
; reference. Vv. 6-15. yesus or Barabbas ? (Mt.
Mk. does not think it necessary to say xxvii. 15-26, Lk. xxiii. 16-25). ^^r. —
who or what Pilate was, not even men- 6. dirAvev, imperfect = Mt.'s c'luOei
tioning, as Mt., that he was the governor. ttiroXveiv, pointing to. a practice of the
— Ver. 2. (TV cl 6 p. Pilate's question governor at passover season on which ;
reveals the secret of the morning meet- vide on Mt. —

ovTrep ijToiivTo, " whomso-
ing. The crafty banhedrists put a po- ever they desired," A. V. The R. V.
litical construction on the confession of adopts the reading preferred by W.H.,
Jesus. The Christ, therefore a pretender ov iraprjTovvTo, and translates " whom
to the throne of Israel. Vide on Mt. they asked of him ". It is difficult to
Ver. 3. •jToXXa: either an adverb much, = decide between the two readings, as the
or the accusative after KaTTj-yopovv. As TTtp might easily be changed into irap,
to the matter of these accusations vide and vice versa. In favour of the T.R.
on Mt. But to what end, when Jesus is the fact that irappTOtJVTO ordinarily in
had confessed that He was King; giving N. T., as in the classics, means to refuse,
Himself away, so to speak? The San- and also that Sv-ircp very strongly em-
hedrists must have seen from Pilate's phasises the finality of the popular choice
manner, a smile on his face perhaps, — they might ask the release of any one,
that he did not take the confession no matter whom such is the force of —
seriously. For the reason of this vide irep it would be
; granted. On these
—
on Mt. Ver. 4. irdo-a, answering to grounds Field (Otium Nor.) decides for
woXXo in ver. 3, might mean " how —
theT. R. Ver. 7. trTatriacnCtv (a-ua-ra<r.,
grave," Thayer's Grimm, but probably T.R.) this word (here only in N. T.) con-
:
= how many, as in vi. 38, viii. 5, 19. tains an interesting hint as to the nature of
Ver. 5. ucrn 6avp,. t. fl. Mt. adds the offence committed by Barabbas and
XCav. The governor had never seen a his associates. They were no mere band
prisoner like this before. He does not of brigands (Xi)<rn)s John xviii. 40), but
:
believe Kim to be a political pretender, men engaged in an insurrection, pro-

but be sees that He is a remarkable bably of a political character, rising out
— —

oiTU'es iy rfj crrdaei ({xikoc ircTroii^Kccaak. 8. kuI dt'ttporjcras ^ 6
oxXos fip^tiTO atT€L(T0ai, Ka0aj9 del ^ cttoici aoToIs. 9. 6 St DiXdros
''
dTrcKpiOi^ auTois, Xiyijiv, ©t^Xere diroXuaw vfuv rbv âatXeu Tuty
louSaiwi';" 10. 'EytfWCTKe yd^j on Sid ^Qovoy trapaScSuKeicraK

auTOk 01 dpxtepeis-' II- 01 8e dp)(iepers aviaeiaay toc oj(Xov', iko
jxdXXoi' TOK BapaPPdc dTroXuoT) auxois • 12. 6 8e fliXdros diroKpiOeis
TrdXiK etTrec * aurots, " Ti ouy OeXere ^ ttoiiictw o»' " XeYcre âaiXea ^
Twt' louSaio)!'; " 13. Oi 8e irdXn' eKpa|af, " Zraupcixrof auT6y,"
'
avaPas in fc^BD sah. cop. (Tisch., W.H.).
- a€t wanting in ^BA sah. cop. (Tisch. and W.H. omit).
^ B omits 01 apx. (W.H. in brackets).
* For airoK. iraX. eiircv fc»^BC have iraX. airoK. (Xtytv.

* BeXcre, found in D, is omitted in ^BCA 33. Tisch. retains, W.H. omit.
* B omits ov (W.H. in brackets). Vide below.
7 Tov before pa<r. in iÂBCA.
of the restless desire of many for in- up the people with success, to the effect
dependence, and in connection with that that their request to Pilate was in favour
guilty of murder (<j)ovov), at least some of Barabbas. One may wonder how
of them (oiTiv€s), Barabbas included. they so easily gained their purpose. But
T^ a-raa-ei the article refers back to
: Barabbas, as described by Mk., repre-
<rTaaia<rT«Iiv = the insurrection implied sented a popular passion, which was
in there being insurrectionists. Mk. stronger than any sympathy they might
therefore does not refer to the insurrec- have for so unworldly a character as
tion as known to his readers. Perhaps —
Jesus the passion for political liberty.
he knew nothing about it himself, nor The priests would know how to play on
do we. Ver. 8.— avaôis, etc. Mk. : that feeling. What unprincipled charac-
assigns the initiative to the people. So ters they were They accuse Jesus to
I
Lk. Mt. and John to Pilate.

; The Pilate of political ambition, and they re-
difference is not important to the course commend Barabbas to the people for the
of the history. The custom existing, this same reason. But a " holy " end sancti-
incident was bound to come about some- fies the means On the contrast between
1
how. Nor does it greatly affect the Jesus and Barabbas vide Klostermann.
question as to the attitude of Pilate. In — Ver. 12. It is presupposed that the
either case he was simply feeling his people have intimated their preference
way. The custom gave him a chance of for Barabbas perhaps by the cry not :
feeling the popular pulse, a most im- Jesus, but Barabbas. Hence Pilate pro-
portant point for a ruler of his oppor- ceeds to ask; "what, then, am I to do
tunist type. —
KaOus, here = that which. with Him whom ye call iXiyert) the
— Ver. 9. Q4keTe, etc. Pilate makes the
: King of the Jews ? " That whom ye call
tentative suggestion that the favoured was very astute. It ought to bring out
person should be Jesus ; whom he de- the real feeling of the people, as from
signates " King of the Jews," to see the next verse we learn that it did.
how the people would take a title which Ver. 13. TraXiv they had intimated
:
the Sanhedrists regarded as a mortal their will already by a popular shout =

offence. —
Ver. 10. tylvuo-Kev, it gradually Barabbas, not Jesus now they intimate
;
dawned upon him. Pilate would see the their feeling about Jesus by a second
animus of the Sanhedrists in their many shout with the unmistakable ring of re-
accusations (ver. 3), from which it would probation in it Crucify Him
: That 1
appear that Christ's real offence was is what Pilate's 8v \iyere has brought
His great influence with the people. out. It has been taken as an insult.
Hence the attempt to play off the one The sense is the same if, with B, we
party against the other the people : omit 8v. Pilate's question then = what
—
against the priests. Ver. 11. aveo-eio-av, then shall I do, tell me, to the King
the aorist implies that the priests stirred of the Jews ? The sting lies in the
— — "
44! KATA MAPKON XV.
14. 'O 8c riiXaTos IXeye*' auTOis, " Ti KaKAK îroitiorei' ^ ;

y^P
Oi 8e irepKTaoT^pws '^
tKpaâv, " Zraupwaov auT^f." 15. 'O he
niXdros PooXofACfos Tw o^Xw ri inav'o*' Troif|aai, ditfKvaev auTois
T^y Bapappdt' • Kai irapeSwite to*' 'lT)aouk,
^'P^Y^^^'^''^^^' '*''*
<rraup<«»0TJ.
16. Oi 8c oTpariuTai dTn^yayoK auTo*' e(T ttjs ouXrjs, o coti

*
irpaiTwpiok', Kai auyKaXoCaiv' 6\if\v t?)c crrreipaj', 17. Kai ekSuouaic
auTok TTOpcûpac, Kot TTepiTiOeaCTCk auTw irX^âiTcs &K6,vQivoy <rre-
4)a>'0»', 18. Kol Tjpâi'To doTTctêaGoi aur6v, " Xaipe, jSacriXcu tuv
•
MouSaiwk " 19. KOI eTUTTTOt' auToG tt]i' K€4)aXT)v KaXaiiu, kui
€>'£Trruov auTw, Kai TiOeWes Ta y6vaTa trpocr^Kuvouv auTw. 20. Kai
ore ^kciraiât' aoTw, eleSuaaf auTof tt]v Trop<J>upav, Kat iyHuaav
avToy TO, ijjidTia rd iSia * •
Kai i^dyoucriy aoTOi', iâ (rraupcStrwai*'
auroy. 21. Kai dyyapeuouai irapdyotTd riKa Ztjiwca Kuprî-atof,
ip^)^6^l.€yoy dir' dypou, tok irar^pa 'AXt|df8pou Kat 'Pou<j>ou, Iva apr)
riv (TTavpoy auTou.

22. KAI têpovany auToi' eiri roXyo0d * TOirok, o com fic6cp^T]ceuo-
' «iroi. Ktticov in BCA. ' ir€pi<ro-<os in ÂBCDA. Ki^^ below.

' €v8i8v(j-Kovaiv in ^BCDA. Vide below.
For Ttt iSia BCA have avrov (W.H.) ; ^ reads ra iSia iixana avrov (Tisch.).
» Tov foXyoeav in i^^Bl.AI.
title. — Ver. 14. This final speech of classics, found in Sept. and Joseph, (and
Pilate presents a subtle combination of in Lk. viii. 27, xvi. 19), and because rare,
honesty and craft. He says what he the more probable reading. irop(}>vpav, —
really thinks : that Jesus is innocent, a purple garment, for. Mt.'a xXap^^jSo
and he makes sure that the people really KOKKivT)v = " scarlet robe ". —aKavOivov
mean to stand to what they have said. <r. : here and in John xix. 5.
— irepio-crw9, beyond measure the po- : Vv. 21-26. The crucifixion (Mt.
sitive here is stronger than the com- xxvii. 32-37, Lk. xxiii. 26, 33-38). Ver. —
parative irepio-o-oTe'paJS (T.R.), and it is 21. dyyapevovcriv on this word vide
:
far better attested. —

Ver. 15. Pilate was —
on Mt. v. 41. dir' dypov this detail in :
now quite sure what the people wished, Mk. and Lk. has been taken as an un-
and so, as an opportunist, he let them intentional hint that the crucifixion took
have their way. to iKavov iroiTJcrai to : place a day earlier than the synoptical
satisfy (here only in N. T.) satisfacere in = statements imply. Coming firom the
Vulg., perhaps a Latinism (vide Grotius), country, i.e., firom his work. But even
but found in later Greek (vide Raphel and Holtzmann, H. C, disallows the in-
Eisner). —
({>pa-ycX\u(ras certainly : a ference •' as if
: nine in the morning
Latinism, fiomJlageUare. were evening after work time, and eis
Mocked by the soldiers dypov in Mk. xvi. 12 meant ploughing or
Vv. 16-20.
(Mt. xxvii. 27-31). Ver. 16. — The —
reaping ". 'AXe|., 'Poij<|). these names :
soldiers in charge of the prisoner con- imply interest in the persons referred to
duct Him into the barracks (ecrcu ttjs within the circle of Mk.'s first readers,
avXTJs, o iarrkv irpaiTwpiov = into the presumably well-known Christians.
court, that is, the praetorium Weiz- — Rufus in Rom. xvi. 13 ? Alexander in
sacker), and call together their comrades Acts xix. 33 ? Ver. 22. —
4'^P'"'^''''' ""^m
to have some sport. SXtjv ttjv <nr€tpav : they carry Him " ferunt, non modo
:
" a popular exaggeration " (Sevin ) at ; ducunt," Bengel. It would appear that
—
most 200 men. Ver. 17. ivSiSvcTKova-iv Jesus was so weak through the strain of
foi ivZvova-Lv, T.R. : a rare word, not in the last few days, and the scourging,
— ; —
14-32. EYArrEAlON 449

\i€yoi',^ Kpaviou totvos- 23. Kat iSiSouv auTU irieiK ^ eaixupwio-jx^Kor
oti'oi' •
6 8e ' ouK IXaê. 24. Kai cnraupcjaai'Tes * auTov', SiefiepiJoK*
ra ip.dTia auToG, âXXoi'Tes KXrjpoj' eir aura, Tis ti apTj. 25. r\v 8c
upa Tptrr|, Kai eoraupuaav' auToy. 26, Koi r\v r] €iriYpa<^Tj Ttis
"
aiTias auTou iirLyeypaî-iiivi], 'O PaaiXeus twi' louSaiuc. 27. Kai
JUK auTu ffraupouCTi 8uo XtjotCis, lea ck Seliuk Kai eVa e| £uufu|i(i>K
auToG. 28. Kai eirXYipuOr] t] Ypa({>f) iq X^youaa, '
Kai ficrd dfop.wi'
iXoyiaQr].^ 29. Kai ol •jrapairopeuojiei'oi c^Xaa^Jiîxouf aoTOK,

Kit'oui'Tes rds K6<|>aXd5 auTWK, Kai XeyovTeS} " Oud, 6 KaTaXuuf
Tov caok', Kul iv rpiaij' i^p,€pais oiKoSofJiciii'/ 30. autaoy ffeauTov, Kai
KaTd(3a ^ diro tou crraupou." 31. 'Ofioius Sc ' Kai 01 dpxiepeis

lp,TraiôcTC9 trpos dXXv^Xous fierd rSty ypalx^lari(îv eXeyoi', "'AXXous
^'
ecT<i)(T€y, eauToi' ou Sucarai auaai. 32. 6 Xpicrros 6 âaiXeus too
laparjX KarapaTO) yuy diro too aTaopoo, ii'a tStofxef Kai irio-TeoCTUfiev.
'
p.60ep^T]V6vo)j.evo9 in t^BZ. ' J^BCLA omit vieiv.
' OS Sc in ^B 33. * For the participle BL have o-ravpovatv avrov Kai.
* For Si£p.epiôv (in minusc. only) read 8ia|xcpi£ovTai.
^ ÂBCD sah. omit this verse, which is interpolated from Lk. xxii. 37.
7 oiKoSo|ji(<jv before rpi. tip., in BDL. ev is wanting in D and other uncials (Tisch.
omits, W.H. brackets).
* For Kai Karapa ^BDLA have KaTaêis-
' 8t omitted in ^BCLA al. verss. ^BDLA omit tov '" before lo-paTjX.
that He was unable to walk, not to like corrections of style. 6 Poor, t&v —
speak of carrying His cross. He had to 'lovS. : the simplest form of the in-
be borne as the sick were borne to Him scription,
(Mk. i. 32). Ver. 23. — eSiSow the : Vv. 29-32. Taunts of spectators (Mt.
Donative imperfect = they tried to give, xxvii. 39-44, Lk. xxiii. 35, 37, 39). Ver. —
Dffered. — olvov, wine
«<rftvpvi<rp.€'vov 29. ova =
Latin, vah, expressing here
drugged with myrrh, here only in N. T. ironical admiration : " admirandi vim
Cf. Mt.'s account. ovk IXaPev Mt. : cum ironia habet," Bengel. Raphel re-
says Jesus tasted the drink. He would marks that this word was not given in the
not take it because He knew that it was Greek Lexicons, but that it is not there-
—
meant to stupefy. Ver. 24. ris ti opt), fore to be regarded as a Latinism peculiar
who should receive what two questions ; to Mk., but rather as a word which had
pithily condensed into one, another been aidopted and used by the later
example in Lk. xix. 15, vide Winer, Greeks, e.g., Arrian. Here only in
§ Ixvi., 5, 3. Ver. 25. —Spa rpirrj, the —
N. T. Ver. 30. Karaâs (koI Kardâ,
third hour = nine o'clock as we reckon ; T.R.), etc. save,Thyself, /jaj;m^«ffsc^Hrffrf,
raising a harmonistic problem when etc., or by descending = descend and so
compared with John xix.
14. Grotius save Thyself. Ver. 31. — ol dpxicpcis :
comments :
" id est, jam audita erat both in Mt. and in Mk. the priests lead
tuba horae tertiae, quod dici solebat in the unhallowed chuckling, scribes and
donee caneret tuba horae sextae " (they elders (Mt.) being mentioned only
called it the third hour till the sixth was subordinately (p.€To, etc.). wpis dXXij- —
—
sounded). teal = when, Hebraistic, but Xovs a common fear gives place to a
:
also not without example in classics in common sportiveness in this unholy

similar connections the fact stated con-: brotherhood, now that the cause of their
nected with its time by a simple Kai fear is removed. —
Ver. 32. iva iSujAcy''
—
instances in Meyer. Ver. 26. £Tri7pa<|>T) that we may see (in the descent from the
iviytypa^fLevi] awkwardly expressed
: ;
cross) an unmistakable sign firom heaven
Mt, and Lk. have phrases which look of Messiahship, and so believe in Thee.
29
— — — — :
450 RATA MAPKON XV
KqI o'l <Tuv€ijravpia\i.4yot,^ auTw u>vtihil,ov aoTOf. 33. rei'0|ji,^>'»js Se '
upas tKTTjs, aicoTos iyii'^TO ^4>' oXrji' Tijk yf\v, ews wpa; et'i'drr]?.
34. Kttl TT) wpa Ti) ^(TciTT] ^ «P6t|are>' 6 'lr](Tous <|»wv'TJ p-cy'îXtI' ^^Y*^*''^
" 'EXcui, *EX(oi, \a|iifxd aaPaxOafi ' ; " o ônri ficQepiir^veuoiievov,
"'O "
0e<5s fiou, 6 6e6s fAou, eis ti jie ^yKaTtXiircs ' ; 35. Kai tikcs
TWK iTopetrTTiKOTWk' ^ dKoucTarTCs IXcyot', " iSou,^ 'HXiaf <|)u»fei."
8e ^"^
cr-noyyoy oôus, ^'
36. ApafAwi' €is,' ical y'|^^<^<^^ irepiSeis tc
KaXcifiu), eiTOTiêk' aoT<5k', Xe'ywK, "*AêTc, iSu^ct' ei IpxcTai 'HXi'as
KaOeXeiv auxov.'
37. 'O 8e 'Itjctous d4)6ls (^<j>tn]v \icyi\r\v e^cTrceuae. 38. ical to

KaTaireTa(Tfia tou caou icr)^{.<rQr\ cis 8uo, diro dvuQ^v ews kcitw.
' «rvv after <rvv€o-Tavpco(x€voi in ^BL. ' Kai ytv. in J^BDLA 33.
• TI) evaTTj wpa in ^BDL. * Omit \eyuv ^BDL.
' The spelling of the words Xaji. aa^. varies much in the MS3.
• \i( after ryKaTtX. in t^BL. ' B has eaTTjKOT<uv.
« iSe in t^BLA 33. » tis in t^BLA. '" BL omit Kai.

" ^BDL 33 omit rt (W.H. read Apap,(i>v Se tis yeji. <r. o. irepiOeis KaX.).
01 cruveo'Tavpup.^voi, the co-crucified. that made the poor pun is doubtful,

Mk. ,like Mt., knows nothing of the con- most probably heartless fellow-country-
version of one of the robbers reported men who only
affected to misunder-
by Lk. How different these fellow- stand. —Ver.
36. Spafxwv 8J if the :
sufferers in spirit from the co-crucified in wits were heartless mockers, then 8e will
St. Paul's sense (Rom. vi. 6, Gal. ii. imply that this person who offered the
20)! sufferer a sponge saturated with posca
Vv. 33-36, Darkness voithout and (vide Mt.) was a friendly person touched
within (Mt. xxvii. 45-49, Lk. xxiii. 44-46). by compassion. For the credit of human
— Ver. 33. y£vo|i.evT]s, eyeveTO another : nature one is very willing to be con-
awkwardness of style variously amended —
vinced of this. tiroTittv might, like
in Mt. and Lk. ctkotos on this dark- : I8180VV (ver. 23), be viewed as a conative
ness vide on Mt. Furrer (Wandertingen, imperfect = offered Him a drink, but
pp. 175-6) suggests as its cause a storm John's narrative indicates that Jesus
of hot wind from the south-east, such as accepted the drink (xix. 30). Xe'ytov —
sometimes comes in the last weeks of refers to the man who brought the
spring. " The heavens are overcast with drink. In Mt. it is others who speak
a deep gray, the sun loses his bright- (xxvii. 49), and the sense of what was
ness, and at last disappears. Over the said varies accordingly aî% in Mt.
darkened land rages the storm, so that naturally, though not necessarily, means
the country, in the morning like a flower- stop, don't give Him the drink (vide on
carpet, in the -evening appears a waste. Mt.) —a(j>«Te in Mk., spoken by the man
... On the saddest day in human his- to the bystanders, means naturally :
tory swept such a storm at noon over allow me (to give Him the drink), the
Jerusalem, adding to the terrors of the idea being that thereby the life of the
crucifixion." Ver. 34. — cXut, eXut: the sufferer would be prolonged, and so as
Aramaic form of the words spoken by it were give time for Elijah to come
Jesus, Mt. giving the Hebrew equiva- (i8wp.«v €1 tp. *H.) to work an effectual
lent. On this cry of desertion vide re- deliverance by taking Him down from
marks on the parallel place in Mt. the cross (wafleXtiv a.). cl tp. cl with— :
6 Ocos ôv. 6 6. |i. as in Sept. Mt.

: the present indicative instead of the
gives the vocative. —
els ri, for what more usual lav with subjunctive in a
end ? iva ti in Mt. and Sept. Ver. 35. — future supposition with probability (vide
'HXiav the name of Elijah might be
: Burton, M. and T. in N. T., § 251).
suggested by either form of the name of Vv. 37-41. Death and its accompani-
—
God Eli or Eloi. Who the Tives were ments (Mt. xxvii. 50-56, Lk. xxiii. 46-40).
— ;
39. 'l8wf Se 6 KCKTupiuc 6 Trap€<m]K«s ii ivavTia^ aoroO, on ootw

Kpaâs iiiirveu(xev, elTTSv, " 'A\t)9ws 6 ai'Spwiros outos * ulos tj»'
Scou. 40. Ho-a*' 8e Kal yufaiKcs diro p,aKp6d£c dcupouaai, ir

ais TJ**' Kal Mapia i^ MaySaXtji'T), Kal Mapia t] tou * 'laKoSPou tou
fxiKpou Kal 'Iwar) * |AilTif)p, Kal ZaXwfiTj, 41. at Kai,* ore ^f ck t^
faXiXaia, rJKoXouSook auTu, Kal SirjKOkouf auTw, Kal aXXai iroXXal
ai o'ucar'aâaai auTU cis 'lcpoa6Xup.a.
42. Kal •JjStj 6\|/ias yei'Ofi.ei'Yis, cirel tjc TrapaaKEUi^, i<m irpoad^-
^ t^BL cop. omit Kpa|as, found in ACAZ al.

* The order of the words varies: ovto? o av0. in ^BDLA 33 (Tisch., W.H.)
vios Tiv e. in AC al. (Tisch.) ; vios 9. i\v in i^BLA (W.H.).
5 tjv (from Mt.) omitted in i«^BL.
* ^BCAI omit Tov. » Imo-titos in BDLA.
* b^B 33 omit Kai; ACLA omit a*. Perhaps both omissions are due to similar
ending.
Ver. 37. <^(iii'f|v fteYaXT|v a second great : from the pangs of the cross, instead of
voice uttered by Jesus (vide ver. 34), the leaving the tragic experience to run its
fact indicated in Mt. by the word ira'Xiv. natural course? Mt.'s explanation of
At this point would come in John's the wonder of the centurion, by the ex-
reWXccTTai (xix. 30). iî-nveva-ev, — ternal events —
earthquake, etc. is, by —
breathed out His life, expired aorist, the ; comparison, secondary. Schanz char-
main fact, to which the incident of the acterises Mk.'s account as " schoner
drink (i'jr6rit,€v, imperfect) is subor- psychologisch " (psychologically finer).
dinate used absolutely, here (and in Lk.
; —Ver. 40. On the faithful women
xxiii. 46),as often in the classics. Bengel who lookedon from afar, vide on
remarks: "spiraie conducit corpori, ex- Mt. Mk.singles out for special men-
spirare spiritui ". Ver. 38. — The fact of tion same three as Mt. Mary of
the :
the rending of the veil stated as in Mt., Magdala, Mary the mother of James and
with omission of Mt.'s favourite ISov, and Joses, and the mother of Zebedee's
the introduction of another of Mk.'s children. Mk. distinguishes James, the
characteristic pleonasms, air' avcii6£v. brother of Joses, as tov p.iKpov either =
Ver. 39. Kivrvpluv, a Latinism = the little in stature (Meyer and Weiss),
centurio, for which Mt. and Lk. give or the less in age, the younger (Schanz).
the Greek kKa.T6vTa.p\o<i. 1| Ivavrtas — Mk. refers to the mother of Zebedee's
(xwpas), right opposite Jesus, so that he children by her own name, Salome.
could hear and see all distinctly. The Neither evangelist mentions Mary, the
thing that chiefly impressed him, accord- mother of Jesus. Ver. 41. — This in-
ing to Mk., was the manner of His death. teresting reference to service rendered
— ovTu; lleirvcvo-ev = with a loud voice, to Jesus in Galilee, given here by Mk.
as if life were still strong, and so much only,applies to the three named,hence the
sooner than usual, as of one who, needing honourable mention of them. Mt. sub-
no Elijah to aid Him, could at will set stitutes service on the way from Galilee
Himself free from misery. This was a to Jerusalem rendered by all evidently —
natural impression on the centurion's a secondary account. aXXai iroXXal, —
part, and patristic interpreters endorse others, many; also worthy of honour,
it as true and important. Victor Ant. but of an inferior order compared with
says that the loud voice showed that the three. They made the journey from
Jesus died Kar* e|ovcriav, and Theophy- Galilee to Jerusalem with Jesus.
iact applies to the kîirvevcrtv the epithet Vv. 42-47. Burial (Mt. xxvii. 57-66,
Seo-iroTUKus. But it may be questioned —
Lk. xxiii. 50-56). Ver. 42. tj8t): omitted
whether this view is in accord either by Mt., but important, as indicating that
with fact or with sound theology. What the business Joseph had on hand that of —
of the ^cpowi in ver. 22 ? And is there obtaining and using permission to take
not something docetic in self-rescue down and bury the body of Jesus must —
— —" ; — —
452 KATA MAPKON XV. 43-47
PaTOJ', 4.3. ^Xêi'^ lw(TT|(}> 4 dirft 'ApijiaOaia;, eutrx^fiuf PouXcuTi^s,
89 Ktti auT^s Tf irpo<j8cxofA«>'OS t^c PacriXciac tou ©€oG •

ToXfiiâas
€i<n^X9e irpos^ fliXciTOi', Kai tji-fôraTO rb <T(o^la too 'Itjo-ou. 44. 6 hi
riiXdiTos ÔaufiacreK ' ci -qST] Wdk'rjKC •
Kal Trpo<rKaXc<rclfi,ei'09 tok
Ktyrupidjya, €Trr]pwTTj(rci' outAj' ci irdXai * iTriQav€ •
45. Kal yi'oils
dTTo TOU Kcrrupi(t)i/os, ^SupôraTC TO o-ufia^ tw *l(i)ai^({>. 46. Kal

dyopciaas aicS^fa, Kal ' kuOeXuk auT6i', ^^ciXtjae t^ o-icSêi, Kal
KaT^0T|KCt' '^
auTOC iv p.nr)|Ji€i<i),^ 8 r^v XcXaTo^rjiiî/of ck ir^Tpas •
Kal
irpoacKuXio'c XiOok iiri ttjc Oupac tou p,nr|[xeiou. 47. r\ Be Mapia ^
MaySaXTji^ Kal Mapia 'Iuott] * IQe^pouv irou tiOctoi.'^*'
' fXOuv in ÂBCLA, etc., ijXflcv in D. ' irpos tov in ^^BLA 33.
»
i^D have eeaD|xa{;€v (Tisch.), aor. (T.R.) in BCLA (W.H.).
« iraXtti in ^CL (Tisch.), tjStj in BD (W.H. text, iraXai marg.).
• -iTTWfia in ^BDL changed ; into awfi-a from a feeling of decorum,
• ^BDL cop. omit Kai, added as a connecting particle.
7 (0T,Kcv in t^BDL (W.H.).

• 1}>5B have p.vij|AaTi, instead of |xvt)p.ciot in CDLA. Tisch. and W.H. adopt
reading of ^B.
' Tj before lw<r. in BCA ; \wa-r\T09 in BLA. " TeOevrat in BCDLA 33.
be gone about without delay. It was has reference to the present of the
already the afternoon of the day be- speaker, aireOave to the moment of
fore the Sabbath, irpoaaPParov, called death. irdXai: opposed to apri, and not —
irapa7K(vij (here and in the parallels implying a considerable time before, but
in this technical sense). It must, only bare priority to the present, Pilate's
therefore, be done at once, or it could question to the centurion was, did He die
not be done till Sabbath was past. before now ? = is He actually dead ?
Ver. 43. tvtrxrukijjv Mt. has irXouo-ios
: Ver. 45. ;
—
Satisfied on the point Pilate
vide there for remarks on the two freely gives (cSupTJo-aTo) the carcase
epithets. —
PovXevrrjs, a councillor, not
in the provincial town,
(irT(o(j.a, ^BDL, corrected from feelings
Arimathaea, of reverence into «7-cop,a in many MSS.).
which would have been mentioned, but —
Ver. 46. d-yopdcras, having purchased
in the grand council in Jerusalem. koI linen therefore purchases could be made. ;
avTos: not in contrast to the Sanhedrists This word, and the reason given for
generally (Weiss), but in company with Joseph's haste (ver, 42), have, not with-
the women previously named (Schanz) out a show of reason, been regarded as
he, like them, was an expectant of the unintentional evidence in favour of the
—
Kingdom of God. ToXp.Tf<ras a graphic Johannine Chronology of the Passion,
:
word, in Mk. only, giving a vivid idea of So Meyer, Weiss, and Holtzmann.
the situation. Objections to be feared KaOcXwv KaOaipciv was the technical :
—
on Pilate's part on score of time dead term for taking down from the cross.
BO soon ? possibly surly indifference to Proofs in Eisner, Raphel, Kypke, and
the decencies of burial in the case of a Loesner. IvcCXtjo-cv: hereonlyin N.T.
crucified person, risk of offence to the Iv p.vT]|jic((() (|xvTf)i,aTi, ^B) no indication :
religious leaders in Jerusalem by sym- in Mk. as in Mt. that it was new, and
pathy shown to the obnoxious One, even Joseph's own. Ver, 47, ridtirai from — :
m death. Therefore to be rendered: the perfect Meyer and Weiss infer that
" taking courage, went in unto Pilate the women were not present at the
{vide Field, Ot. Nor., ad loc). —
Ver. 44. burial, but simply approached and took
Omitted by Mt., whose narrative through- note where Jesus lay after burial.
out is colourless compared with Mk.'s. Schanz dissents, and refers to the koI
ft Tc'OvTjKe «l = on, after a verb of
: before 8t« in ver. 41 in some MSS., as
yronder {vide Burton, M.andT., § 277, and proving that they had come to render the
Winer, § be., 6). — cl airiQave : t£6vt]k€ last office to Jesus.
— ;; : — * —
XVI. EYArrEAION 453

XVI. I. KAI 8iaYe>'0|J.€i'0u toC o-aPPdrou, Mapia i^ MaYSaXTjvt}
Kal Mapt'a i^ toO 'laKwôu xai ZaXwfXY) Tiyopao-ac dpu|jiaTa, Iva
eXOoGcrai dXeivl/wai*' auT<5f. 2. Kal \iav irpwi 71]$ p-tas ^ iTaj3j3<{TWf
epxorrai cirl to |uh'T])ji€ioi',^ di'aTCiXarros ' tou i^Xioo. 3. Kal

IXeyoK irpos eauxds, " Tis AiroKuXiaei 'î>-^*'
tov XiGov eK rrjs flu'pas
TOU |Ji,nr]p.eioo ; " 4. Kal dâpXevJ/aaai 6c(i»poG<Tii' oti dTroKCKuXiaTai*
6 X160S • r\y
Y^P f^cyas (r<|>68pa. 5* '^°-*' eiaeXOoOo-ai ^ 619 rh
p,i'T)p,€iOK, etSoK I'cak'iorKOv KaQr\\ievov iv TOis Seliois, nrepiPepXT)-
fi-ivov otoXtji' XeoKiî' •

Kal i^€Qaix^r\Qr\(Tav. 6. 6 8e Xe'yei aurais,
" Mt) €K6a{x|3eio'6e. 'it^CTouf ^tjTeiTe Tot' NaâpT)voK TOf caTaupujiEKor
1 TTj p.ta in ^BLA 33 (B omits xtj, W.H. brackets).

« So in BDLA (W.H.). J^^C have |ivr](ia (Tisch.).
' avaTcXXovTos in D (W.H. marg.).

* avaKCKvXio-Tai in fc^BL. airoKCK. conforms to ver. 3.
^ eXOovcrai in B (W.H. marg.).
Chapter XVI. The Resurrection. women thought not of angelic help.

Vv, 1-8. The open grave (Mt. xxviii i-io, Men had rolled the stone forward and
Lk. xxiv. 1-12). Ver. i. —
8iayevop,€vov could roll it back, but it was beyond wo-
Toii o-aPPdTov, the Sabbath being past —
man's strength. Ver. 4. dvapXevj/acrai,
similar use of Siay- in Acts xxv. 13, looking up, as they approached the
xxvii. 9, and in late Greek authors tomb suggestive of heavy hearts and
;
examples in Eisner, Wetstein, Raphel, downcast eyes, on the way thither.

e.g., Siayevoix^vwv irdXiv IrHv ScKa, 1JV yap |A,«Yas o-(|>o8pa this clause seems
:
Polyb., Hist., ii., ig. —

TJyopaorav ap., pur- out of place here, and it has been
chased spices wherewith, mingled with
;
suggested that it should be inserted
oil, more perfectly to anoint the body after p,VT)pc(ov in ver. 3, as explaining
of the Lord Jesus. The aorist implies the women's solicitude about the removal
that this purchase was made on the first of the stone. As it stands, the clause
day of the week. Lk. (xxiii. 56) points explains how the women could see, even
to the previous Friday evening. Har- at a distance, that the stone had already
monists (Grotius, e.g.) reconcile by tak- been removed. It was a sufficiently large
ing ^yop. as a pluperfect. " After sunset object. How the stone was rolled away
there was a lively trade done among is not said.
the Jews, because no purchase could Vv. 5-8. The women enter into the
be made on Sabbath " (Schanz). Ver. — tomb through the open door, and experience '
2. X(av irput, very early in the morn- —

a greater surprise. vcavio-Kov, a young
ing, suggesting a time hardly consistent man. In Mt.'s account it is an angel,
with the qualifying clause ovareiXavTos : and his position is not within the tomb,
Tov -qXiovrzwhen the sun was risen, as here, but sitting on the stone without.
which again does not harmonise with Lk. has two men in shining apparel.
the " deep dawn " of Lk. and the " yet (ttoXtjv XsvKifv, in a white long robe,
dark " of John. Mk.'s aim apparently implying what is not said, that the youth
is to emphasise the fact that what he is is an angel. No such robe worn by
going to relate happened in broad day- young men on earth. Ver. 6. htj —
light Lk.'s to point out that the pious
; iKOapPeicrOe, " be not affrighted " (as
women were at their loving work as early they had been by the unexpected sight
on the Sunday morning as possible. of a man, and wearing heavenly apparel) ;
Ver. eXcyov irpos eavrds

3. as they : no vp.eis after the verb here, as in Mt.
went to the sepulchre, they kept saying after ôêio-Oe, where there is an implied
to each other (ad invicem, Vulg., irpos contrast between the women and the
&XXT]\as> Euthy.). t(s diroKvXio-ei— guards {vide on Mt.). Mtjo-ovv, etc.,
their only solicitude was about the stone yesus ye seek, the Nazarene, the cruci-
at the sepulchre's mouth no thought of : fied. Observe the objective, far-off style
the guards in Mk.'s account. The pious of description, befitting a visitor from
—— —;
454 KATA MAPKON XVI.
i]y4p6r\, ouk €<mv wSe •

"Be, 6 T<Jiros oirou cOrjKaf auT^c. 7. dXX'
uirdyETe, ciiraTc tois fiaSrjTais auTOU nal t n^rpw, on irpodYCi
6p.a9 CIS Tr]v faXiXaia*' • ckci aoTot' oiJ/€a9e, KaGoJS eiTTcc oftit'.'
8. Kai €êX6oucrai Ta)(u ^ ecûyoi' diro toG |XfT)fietou •

ci)(c Be "^
aords
Tp6|i.o$ Kttl eKaracris • koi ouSe/i ouScf cIttoc, ccôPooi'to ydp.'
1 ÂBCDLAI omit raxv (Tisch., W.H.),

" -yap for St in ^BD vet. Lat. cop. syr. verss (Tisch.. W.H.).
* On verses 9-20, in relation to the Gospel, vide below.
another world.— ^y^P^î etc. note the : the risen Jesus in Galilee or anywhere
abrupt disconnected style risen, not : else. The one thing it records is
here, see (tSe) the place (empty) where the empty grave, and an undelivered
they laid Him. The empty grave, the message sent through three women to
visible fact ; resurrection, the inference the disciples, promising a reunion in
when, how, a mystery (a8T|Xov, Euthy.). Galilee. Strange that a story of such
— Ver. 7. aXXa, but change in tone ; thrilling interest should terminate so
and topic gazing longer into the empty
; abruptly and unsatisfactorily. Was
grave would serve no purpose there is : there originally a continuation, unhappily
something to be done go, spread the
news! Cf. John xiv. 31 But
— lost, containing, e.g., an account of a
: . . . meeting of the Risen One in Galilee
arise, let us go hence —
Kai tu Uirpif,
!
with His followers ? Or was the evange-
and to Peter in particular why ? to : list prevented by some unknown cir-
the disciple who denied his Master ? cumstances from carrying into effect an
so the older interpreters to Peter, with — intention to bring his story to a suitable
all his faults, the most important man close ? We cannot tell. All we know
in the disciple band ? so most recent (for the light thrown on the question by
interpreters : ut dux ApostoUci coctus, criticism, represented, e.g., by Tischen-
Grotius. —
oTi, recit., introducing the dorf, Nov. Test., G. Ed., viii., vol. i., pp.
very message of the angel. The message 403-407; Hahn, Gesch. des. N. Kanons,
recalls the words of Jesus before His ii., p. 9x0 ff. Westcott and Hort, Intro-
;
death (chap. xiv. 28). €K€i, there, point- duction, Appendix, pp. 29-51, approaches
ing to Galilee as the main scene of the certainty) is that w. 9-20 of Mk. xvi. in
reappearing of Jesus to His disciples, our N. T. are not to be taken as the ful-
creating expectation of a narrative by the filment of any such intention by the
evangelist of an appearance there, author of the second Gospel. The ex-
which, however, is not forthcoming. — ternal evidence strongly points this
Ver. 8. ÎcXOovo-ac, going out of the — way. The section is wanting in J^Band
sepulchre into which they had entered in Syr. Sin, Jerome states (Ep. cxx.,
(ver. 5). —€(J>vyov, they jied, from the quaest. 3) that it was wanting in nearly
scene of such surprises. The angel's all Greek copies (" omnibus Graecis
words had failed to calm them ; the librispene"), and the testimony of
event altogether too much for them. Eusebius is to the same effect. The in-
Tp6(Jio9 Kai €K<rTO(ris, trembling, caused ternal evidence of style confirms the
by fear, and stupor, as of one out of his impression made by the external charac- :
wits. — Tp6|Aos = " tremor corporis " : teristic words of Mk. wanting, words
€Ko-Tatris = " stupor animi," Bengel. not elsewhere found in the Gospel
oviScvl oviSev elirov an unqualified state-
: occurring {e.g., c6edOT), v. 11), the narra-
ment as it stands here, no " on the tive a meagre, colourless summary, a
way," such as harmonists supply " obvio : composition based on the narratives of
scilicet," Grotius. «<|)o3ovvto yap gives the other Gospels, signs ascribed to
the reason of this reticence so unnatural believers, some of which wear an apoc-
in women they were in a state of fear.
: ryphal aspect (vide ver. 18). Some, in
When the fear went off, or events spite of such considerations, still regard
happened which made the disciples in- these verses as an integral part of Mk.'s
dependent of their testimony, their work, but for many the question of
mouths would doubtless be opened. present interest is what account is to
:
be given of them, viewed as an indubi-

So ends the authentic Gospel of Mark, table addendum by another hand ? V^'ho
without any account of appearances of wrote this conclusion, when, and with
—
9. 'Avaards Se Trpcui Trpwrr) <ra,6pdTO0 i^dvr\ irpwTot' Mapi'a rg
MaYSaXnii/TJ, d4>' tJs

^ iKPepXi^Kei iirra Saijiot'io. 10. iKîvq
TTopeuSelo-a dTn^yyciXe TOis |A6t' auToO y^*'<'|-'^^'*'°^5) "rrevGouai Kai

KXaiouai II. KaKcifOi dKouaanrcs on ^fj
nol eSedSifj uir' auTtjs
1 irap i)s in CDL 33 (W.H.).
what end in view ? We wait for the and partly on the relative section of the
final answers to these questions, but Gospel of Peter, which, following pretty
important contributions have recently closely Mk.'s account as far as ver. 8, goes
been made towards a solution of the pro- on to tell how the Twelve found their way
blem. In an Armenian codex of the sad of heart to their old homes, and re-
Gospels, written in 986 a.d., the close sumed their old occupations. In all this
of Mk. (w. 9-20), separated by a space Rohrbach, a pupil of Harnack's, is simply

from what goes before to show that it is working out a hint thrown out by his
distinct, has written above it " Of the : master in his Dogmengeschichte, vol. i.,
Presbyter Aristion," as if to suggest that p. 346, 3 Ausg. It would be premature
he is the author of what follows. {Vide to accept the theory as proved, but it is
Expositor, October, 1893. Aristion, the certainly entitled to careful considera-
Author of the last Twelve Verses of Mark, tion, as tending to throw some light on
by F. C. Conybeare, M.A.) More an obscure chapter in the early history
recently Dr. Rohrbach has taken up this of the Gospels, and on the ending of the
fact into his interesting discussion on canonical Gospel of Mark in particular.
the subject already referred to (vide on Vv. 9-20 may be divided into three
Mt. xxviii. 9, 10), and appreciated its sig- parts corresponding more or less to
nificance in connection with the prepara- sections in John, Luke, and Matthew,
tion of a four-gospel Canon by certain and not improbably based on these w. ;
Presbyters of Asia Minor in the early 9-11, answering to John xx. 14-18; vv.
part of the second century. His hypo- 12-14, answering to Lk. xxiv. 13-35 '•
thesis is that in preparing this Canon w. 15-18, answering to Mt. xxviii. 19.
the Presbyters felt it necessary to bring Vv. 19, 20 wind up with a brief reference
the Gospels into accord, especially in to the ascension and the subsequent
reference to the resurrection, that in apostolic activity of the disciples.
their preaching all might say the same Vv. 9-11. dvao-Tas 8J refers to Jesus,
thing on that vital topic. In performing who, however, is not once named in the
this delicate task, the fourth Gospel was whole section. This fact with the Si
taken as the standard, and all the other favours the hypothesis that the section
Gospels were to a certain extent altered is a fragment of a larger writing. irpwt —
in their resurrection sections to bring irpolxx) aap. whether these words are
:
them into line with its account. In Mt. to be connected with dvao-ras, indicat-
and Lk. the change made was slight, ing the time of the resurrection, or with
simply the insertion in the former of two c4>avT], indicating the time of the first
verses (xxviii. 9, 10), and in the latter of appearance, cannot be decided (vide
one (xxiv. 12). In Mk., on the other —
Meyer). irpirov Mapia t. M., first to
hand, it amounted to the removal of the Mary of Magdala, as in John (xx. 14).
original ending, and the substitution for irap' •^s, etc. this bit of information,
:
it of a piece taken from a writing by taken from Lk. viii. 2, is added as if this
Aristion the Presbyter, mentioned by woman were a stranger never mentioned
Papias. The effect of the changes, if before in this Gospel, a sure sign of
not their aim, was to take from Peter —
another hand. l4>dvT], in this verse =
the honour of being the first to see the appeared to, does not elsewhere occur
risen Lord, and from Galilee that of in this sense. —
Ver, 10. iKgivYj, she,
being the exclusive theatre of the without emphasis, not elsewhere so
Christophanies. It is supposed that the used. —
iropevStio-a: the simple verb
original ending of Mk. altogether ig- TTopevccrOai, three times used in this
nored the Jerusalem appearances, and section (vv. 12, 15), does not occur any-
represented Jesus, in accordance with where else in this Gospel.— toIs jter'
the statement of St. Paul (i Cor. xv. 5), avTov y«vo|ieVoi5 the reference is not
:
as showing Himself (in Galilee) first to to the disciples in the stricter sense who
Peter, then to the Twelve. The in- are called the Eleven (ver. 14), but to
ference is based partly on Mk. xvi. 7, the friends of Jesus generally, an ex-
— ; —
456 KATA MAPKON XVI.
îrioTtjao*'. 12. McTol Se Taura SoaiK i^ aurw*' TrepfiraToGai*-

iâvipiLQri iv ^t^P? Hôp4*i]> iropeuojieVois ets i.yp6v. 13. KdKctkOi
dTT€X6orres A-n'T)YYfi^^»' tois Xoiirois •
ooSe £K€ii/ois ciriCTTCuaa*'.
14. "YorepoK^ di'aKeip.^fOis aurois Tois sk'Sexa iâv€puQr\, Kai

wfCiSiac TT]K 6,TTiari.av aiiTuv Kai (TKXrjpoKapSiaK, on tois Qtacra-
fieVois auTOK £YTJYepfA^>'o>' * ouk cTrioreucraK. 15. Kai cTttci' aoTois,
" riopcoQ^rres cis TOf Kotrp.ot' airarra, KTjpuârc to cuaYY^>^<»' irdcr]
TQ KTiaci. 16. 6 iTioTcoo-as Kai PaTTTiafleis awOiâcTat •

6 8c
dirioniaas KaTa»cpi&>]CTCTOi. 17. onf]fji£ta Se tois TrioTcoCTa<n TauTa
irapaKoXouOiô-ci * • ek tw 6y6}].ari juioo Saifxovia CKâXouai •
yXwaaats
XaXiâouai Kait'ais * '
18. o4)Cis dpouai •
k&k Qat'datfiov' ti tvlu<tiv, ou
|j,f) aoToos pXdiJ/ei ' • em dppucrrous x*^P°^5 ^Trj,0i]o-ouai, Kai xaXus

e|ouo'i»'.
' ADl add 8e after vtrrtpov.

al.
' ACA addcic vcKpuv after tYr]yepp.€vov (W.H. brackets).
' aKo\ov6T]o-€i TttvTtt in CL (W.H. text as in T.R. margin). ;
* CLA omit icaivais, and have in ttiis place kqi tv rais X'P""^^ (W.H. text,
brackets, with Kaivais in margin).
' pXa\|n| in ACLA al. (Tisch., W.H. T.R. only in minusc).
pression not elsewhere occurring in any made (Meyer, Weiss, etc.) that the
—
of the Gospels. Ver. 11. iQedBr). was account here blends together features
seen. This verb, used again in ver. 14, taken from various appearances. The
is foreign to Mk., as is also airwTTfiv, main points for the narrator are that
also twice used here (ifjirCo-rrjo-av, ver. 11 Jesus did appear to the Eleven, and that
oTTio-TTio-asj ver. 16). He found them in an unbelieving mood.
Vv. 12-14. fteTi Si ravTa, afterwards Vv. 15-18. The Commission (Mt.
(only here in Mk.) vaguely introducing
; xxviii. 18-20). — els tov K6ap.ov airavro,
a second appearance in the neighbour- added to Mt.'s iropevG^vres. KTjpvlare —
—
hood of Jerusalem. Svalv «! avruv, to T. ev. this more specific and evangelic
:
two of the friends of Jesus previously phrase replaces Mt.'s p.a6r]TeTJO-oTe, and
referred to, not of the Eleven. Cf. with irdoTj T^ KTôrci gives more emphatic
Lk. xxiv. 13. It is not only the same expression to the universal destination of
fact, but the narrative here seems the Gospel than Mt.'s irdvTa ra eflvrj.
borrowed from Lk. iv ire'p*^ |iop4>^, in Ver. 16 is a poor equivalent for Mt.'s
a different form. Serving no purpose reference to baptism, insisting as it does,
here, because the fact it accounts for, in an ecclesiastical spirit, on the necessity
the non-recognition of Jesus by the two of baptism rather than on its significance
disciples (Lk. xxiv. 16), is not mentioned. as an expression of the Christian faith in
— els aypov for els Ku>p.y\v in Lk.
: The God the Father, Son, and Spirit. Jesus
use of âvepovcrOai in the sense of being may not have spoken as Mt. reports, but
manifested to, in ver. 12, is peculiar to the words put into His mouth by the
this section (again in ver. 14). Ver. 14. — first evangelist are far more worthy of the
vo-repov, at a later time vague indica-
; Lord than those here ascribed to Him.
tion, here only. It is difficult to identify — Ver. 17. Here also we find a great
this appearance with any one mentioned lapse from the high level of Mt.'s version
in the other Gospels. What follows in of the farewell words of Jesus signs, :
ver. 15, containing the final commission, physical charisms, and thaumaturgic
seems to point to the farewell appear- powers, taking the place of the spiritual
ance in Galilee (Mt. xxviii. 16), but the presence of the exalted Lord. Casting
ayaKcifiEvois (ver. 14) takes us to the out devils represents the evangelic
scene related in Lk. xxiv. 36-43, though miracles speaking with tongues those of
;
more than the Eleven were present on the apostolic age taking up venomous;
that occasion. The suggestion has been serpents and drinking deadly poison
I2-20. EYAITEAION 457
19. 'O fi€v ouv Kupios,^ fj.€Td ri XaXfjaat auTois, a.V£\T)<j>Sif) eis rov
oupav'oc, Kttl CKdOicrei' eK 8e|i5i' toO 6eou • 20. CKcii'Oi Se eêXOorrcs

€Ki]pu|aK trayTayôu, tou Kupiou ffUKcpyoui'Tos, xal tov Xoyor êPaiooc-
Tos 8td Toil' CTraKoXouOourrwc aY]fiCia»'. 'Ajii^c.-^
' CLA have \y\aov% after Kvpios (W.H. brackets).

^ AjA-rjv is found in CLA among other uncials (W.H. marg.).
seem to introduce us into the twilight of apostolic activity of the Eleven on the
apocryphal story. Healing of the sick other (8e). Lk., who means to tell the
by laying on of hands brings us back to story of the acts of the Apostles at
apostolic times. Oavdari|i.ov is a air. length, contents himself with reporting
kty. that the Eleven returned from Bethany,
Vv. 19, 20. The story ends with a his scene of parting, to Jerusalem, not
brief notice of the ascension of the Lord with sadness but with joy, there to
êsus oa the one hand {y-tv), and of the worship and wait.
—
TO KATA AOTKAN
AriON EYArrEAION.
I. I. 'EflEIAHriEP iroXXol itrexe'ipnaav &vaTa.â<j9ai %iY\yr\oiv
irepi Tuv Trc'tT\T]po4)opi]{X€VwK iv i^f*^" irpayU'lTwi', 2. Ka6ojs Trape-
Chapter I. The Early History. no apparent urgent reason for excluding

Vv. 1-4. The preface. —
Ver. i. tireiS- Mt. and Mk. from the crowd of early
Tjirep: three particles, lirc(, 8r|, irep, essayists. —
€ir€x«ip'»icraf, took in hand ;
blended into one word, implying that here and in Acts ix. 29, xix. 13. It is a vox
the fact to be stated is well known (8r|), ambigua, and might or might not imply
important (ir«p), and important as a blame = attempted and did not succeed,
reason for the undertaking on hand or attempted and accomplished their
(tirei) = seeing, as is well known. Hahn task. It is not probable that emphatic
thinks the word before us is merely a blame is intended. On the other hand,
temporal not a causal particle, and that it is not likely that itreX' 's a mere ex-
Luke means only to say that he is not pletive, and that lirex. o-varaâtrQai is
the first to take such a task on hand. simply = avcToLlavTo, as, after Casaubon,
But why mention this unless because it Palairet, Raphel, etc., maintained. The
entered somehow into his motives for verb contains a gentle hint that in some
writing ? It might do so in various respects finality had not yet been reached,
ways as revealing a widespread im-
: which might be said with all due respect
pulse to preserve in writing the evangelic even of Mt.'s Logia and Mk.'s Gospel.
memorabilia, stimulating him to do the dvaTaâordai 8itjyt]0"iv; to set forth in
same ; as meeting an extensive demand order a narrative the expression points
;
for such writings on the part of Chris- to a connected series of narratives

tians, which appealed to him also as ; arranged in some order (Ta|is), topical
showing by the number of such writings or chronological, rather than to isolated
that no one of them adequately met the narratives, the meaning put on 8iT|-yij<ris
demand, or performed the task in a final by Schleiermacher. Both verb and noun
manner, and that therefore one more occur here only in N. T. irepl — . . .
attempt was not superfluous. 'EirciSrjirep, irpaYp.aTwv indicates the subject of these
a good Greek word, occurs here only in narratives. The leading term in this
—
N. T. ToWol : not an exaggeration, phrase is ircir\T]po<j>opT)p.«vfa>v, ibout the
but to be taken strictly as implying meaning of which interpreters are much
extensive activity in the production of divided. The radical idea of TrXTjpocfiopcoi
rudimentary " Gospels ". The older (ir\T|pir]s, <j)€'pw) is to bring or make full.
exegetes understood the word as re- The special sense will depend on the
ferring to heretical or apocryphal gospels, matter in reference to which the fulness
of course by way of censure. This view takes place. It might be in the region
is abandoned by recent commentators, of fact, in which case the word under
tor whom the question of interest rather consideration would mean " become a
is: were Mt.'s Logia and Mk.'s Gospel completed series," and the whole phrase
among the earlier contributions which " concerning events which now lie before
Lk. had in his eye ? This question us as a complete whole ". This view is
cannot be decided by exegesis, and adopted by an increasing number of
answers vary according to the critical modern commentators {vide R. V.). Or
theories ol those who discuss the topic. the fulness may be in conviction, in
All that need be said here is that there is which case the word would mean " most
; :
EYArrEAION 459
Soaai' tJiaij' oi dir' dpY^S auTOTrrai Kal uirnperai vcfOLiEôi toG « c/. in i
, ,
Tim. iv.
Koyou, 3. eSo^c Kapiot, *Trapif]KoXou9T]KOTi avuidev ircto-ii' aKpiûs, 6;jTim.
iii. 10.
Burely believed " (A. V.). This sense of = the facts of Christ's earthly history.
complete conviction occurs several times Eye-witnesses of the facts from the
in N. T. (Rom. iv. 21, Heb. vi. n, beginning ((xtt* -apx'ns), therefore com-
X. 22), but with reference to persons not petent to state them with authority
to things. A very large number of in- servants of the word including the facts
terpreters, ancient and modern, take the (= " all that Jesus began both to do and
word here in this sense (" bei uns to teach "), whose very business it was to
beglaubigten," Weizsacker). Holtz., relate words and facts, and who there-
H. C, gives both without deciding fore did it with some measure of fulness.
between them ("vollgeglaubten oder voll- Note that the riniv after Trape'Soo-av im-
brachten "). Neither meaning seems plies that Lk. belonged to the second
quite what is wanted. The first is too generation (Meyer, Schanz). Hahn in-
vague, and does not indicate what the fers from the ^(xtv in ver. i that Lk.
subject-matter is. The second is ex- was himself an eye-witness of Christ's
plicit enough as to that = the matters public ministry, at least in its later stage.
which form the subject of Christian Ver. 3. «8o|€ Kdp.01 modestly intro-
:
belief; but one hardly expects these ducing the writer's purpose. He puts
matters to be represented as the subject himself on a level with the iroXXol, and
of sure belief by one whose very aim in makes no pretensions to superiority,
writing is to give further certainty con- except in so far as coming after them,
cerning them (a(r<|>aXci.av, ver. 4). What and more comprehensive inquiries give
if the sphere of the fulness be knowledge, him naturally an advantage which makes
and the meaning of the clause " con- : his work not superfluous. —
iraprjKoXov-
cerning the things which have become av. IT.
flrjitdTi having followed (in
: my
widely known among us Christians " ? inquiries) all things from the beginning,
Then it would be plain enough what i.e.,not of the public life of Jesus (Att'
was referred to. Then also the phrase dpx»is, ver. 2), but of His life in this
would point out the natural effect of the world. The sequel shows that the start-
many evangelic narratives —the uni- ing point was the birth of John. This
versal diffusion of a fair acquaintance process of research was probably gone
with the leading facts of Christ's life. into antecedent to the formation of his
But have we any instance of such use of plan, and one of the reasons for its
the word ? —
n'XT|po(f>op{a is used in re- adoption (Meyer, also Grimm, Das
ference to understanding and knowledge Proomiiim des Lukasevangelium in Jahr-
in Col. ii. 2. Then in modern Greek biicher f. deutsche Theologie, 1871, p.
irXT]po4>opci> means to inform, and as the 48. Likewise Calvin : omnibus exacte
word is mainly Hellenistic in usage, pervestigatis), not merely undertaken
and may belong to the popular speech after the plan had been formed (Hahn).
preserved throughout the centuries, t«v —aKpiPis, Kaflcfi^s 0-.
Yp. explain how
ireirX. may mean, •' those things of he desired to carry out his plan he :
which information has been given " wishes to be exact, and to write in an
(Geldart, The Modem Greek Language, orderly manner (Ka9«|tjs here only in
p. 186), orthose things generally known N. T., c4)£|ris in earlier Greek). Chrono-
among Christians as such. logical order aimed at (whether success-
Ver. 2. KaOus implies that the basis fully or not) according to many (Meyer,
of these many written narratives was the Godet, Weiss, Hahn). Schanz main-
irapd8o(ri« of the Apostles, which, by tains that the chronological aim applies
contrast, and by the usual meaning of only to the great turning points of the
the word, would be mainly though not history, and not to all details a very ;
necessarily exclusively oral (might in- reasonable view. These two adverbs,
clude, f.^.,theLo^faolMt.). ol . TOV . . may imply a gentle criticism oif
ttKp., K06.,
XoYov describes the Apostles, the ulti- the work of predecessors. Observe the
mate source of information, as men historical spirit implied in all Lk. tells
" who had become, or been made, eye- about his literary plan and methods
witnesses and ministers of the word ". inquiry, accuracy, order, aimed at at
Both avTo-m. and vtn]p. may be con- least; vouchers desired for all statements.
nected with Tovi Xdyov, understood to Lk. is no religious romancer, who will
mean the burden of apostolic preaching invent at will, and say anything that
— — — :
460 KA'l'A AOYKAN

KaOeîis <joi Ypdij/ai, KpdTtore ©£(5(|)iX€, 4. u'a iiri.yyQ>s irepi uiv
KaTT])(i^0T)s X^Ywi* ri]v dcr4>dXciai'.
5. ETENETO eV xais i^fjiepats 'HpwSou toC * (SaaiX^wg rfjs 'louSaias

tepcus Tts oj'ojAaTi Zaâpias, ii €<})T]p.epias 'APtd •
ical i] y"*^ auxou*
' ^Br,= omit Tov.

* !• or r\ yvvTi] avrov ^BCDXs 33 have yvvi\ avrw (Tisch., W.H.). L has ij y. avru.
suits his purpose. It is quite compatible hearers taking notes of what they said
with this historic spirit that Lk. should for the benefit of tnemselves and others :
be influenced in his narrations by re- through these gospelcts acquaintance

ligious feelings of decorum and reverence, with the evangelic history circulating
and by regard to the edification of his among believers, creating a thirst for
first readers. That his treatment of more and yet more; imposing on such a
materials bearing on the characters of man as Luke the task of preparing a
Jesus and the Apostles reveals many Gospel a.s full, correct, andwell arranged
traces of such influence will become as possible through the use of all avail-
apparent in the course of the exposition.
— KpaTi<rT« ©€<5(|>i\c. The work is to be
—
able means previous writings or oral
testimony of surviving eye-witnesses.
written for an individual who may per- Vv. 5-25, The birth of the Baptist
haps have played the part of patronus announced. From the long prefatory
libri, and paid the expenses of its pro- sentence, constructed according to the
duction. The epithet KpaTiarc may rules of Greek syntax, and with some
imply high official position (Acts xxiii. pretensions to classic purity of style, we
26, xxvi. 25). On this see Grotius. pass abruptly to the Protevangelium,
Grimm thinks it expresses only love and the prelude to the birth of Christ, con-
friendship. sisting of the remainder of this chapter,
Ver. 4. Indicates the practical aim : written in Greek which is Hebraistic in
to give certainty in regard to matters of phrase and structure, and Jewish in its
Christian belief. — irepl S>v k. X(J-y<«v : an tone of piety. The evangelist here seems
attraction, to be thus resolved irepl : tuv to have at command an Aramaic, Jewish-
X«5y«v ov% KaTTjx'n^'n?' Xdywv is best Christian source, which he, as a faith-
taken =
matters (-n-paYiiaTuv, ver. i), ful collector of evangelic memorabilia,
histories (Weizsacker), not doctrines. allows to speak for itself, with here and
Doubtless this is a Hebraistic sense, but there an editorial touch.
that is no objection, for after all Lk. is Vv. 5-7. The parents of John. —
a Hellenist and no pure Greek, and even kyivtTO, there was, or there lived. Iv
in this preface, whose pure Greek has Tois iq., etc. in the days, the reign, of
:
been so often praised, he is a Hellenist Herod, king of Judaea. Herod died

to a large extent. (So Hahn, Einleittnig, 750 A.c, and the Christian era begins
p. 6.) The subject of instruction for with 753 A.c. This date is too late by
young Christians in those early years three or four years. 1% c<{>TffiiepCas 'Apia
was the teaching, the acts, and the ex- l4»Tt1|X€pia (a noun formed from l(j>T]fxe-
perience of Jesus: their "catechism" ptos -ov, daily, lasting for a day), not in
historic not doctrinal. KaTt]XT|6ils is — : profane authors, here and in ver. 8 in
this word used here in a technical N. T., in Sept., in Chron. and Nehemiah,
sense = formally and systematically in- = (i) a service lasting for a day, or for
structed, or in the general sense of" have —
days a week (2) a class of priests per-
;
been informed more or less correctly " ? forming that service. The priests were
(So Kypke.) The former is more pro- divided into twenty-four classes, the
bable. The verb (from Kara, tjx^'^) 'S organisation dating according to the
mainly Hellenistic in usage, rare in pro- tradition in Chronicles (i Chron. xxiv.)
fane authors, not found in O. T. The N. T. firom the time of David. The order of
usage, confined to Lk. and Paul, points Abia was the eighth (i Chron. xxiv. 10).
to regular instruction (vide Rom. ii. 18). Josephus (Ant., vii., 14, 7) uses c4>i]}tcpCs
This preface gives a lively picture of and irarpia to denote a class. On the
the intense, universal interest felt by the priesthood and the temple worship and
early Church in the story of the Lord the daily service, consult Schiirer's His-
Jesus Apostles constantly telling what
: tory, Div. ii., vol. i., pp. 207-298. yvv^ •
they had seen and heard many of their ; a daughter of Aaron John descended
;
— —
eK Twc 9uyarip(i)v 'Aap(ay, Kai T& ocofAa ouTt]S 'EXiadPeT. 6. rjcrai'
8e SiKaioi dfiiôTepoi ivojiriov^ Tou 0eou, iropeuofjievoi iv irdorais Tais
îa"oXais Kal 8i,Kaioj)J.atri tou Kupiou ap.e|jnrroi. 7. Kal ouk tJk
auTois riKvov, Ka6($Ti i^ 'EXio-dPcT ^f^ oreipa, Kal dfi(f)6T6poi
irpoP€(3Y]KOT£s iv Tais Tjficpais auTWK Tjcrai'. 8. 'EyeccTO Se cc

Tw lepaTcOeti' auTov iv rfj rdêi rfjs €(|)T|p,€pias auTou ci'ai/Ti tou
6cou, 9. ''KaTol TO **
€005 tJis ' Upaxetas, **
eXa)(€ tou * Oufiidcrai b again in ii.
ctaeXGwi' ets Toy faoc tou Kupiou • lO. Kal irdi' to ttXtÔos tou 39.'
Xaou fji'* Trpoo-6U)(6|i.ei'oi' e^w tV] wpa tou du;jLid|xaTos. II. u^Qr] 8e d John "ix!
*
auTu dyycXos Kupiou, eaTus ex Seîwi' tou GuaiaoTT^piou tou 6up.id- f*i-_ \
jxaTOS • 12. Kal eTapd)(0T) Zaxapias iSwc, Kal <|>6ôs eire'iretTei' eir
e here'onl
auTOf. 13. EiTre Se irpos auToi' 6 ayyeXos, " Mt) (JjoôG, Za)(apia • '« N. T.
SioTi eiCTtjKouaOi] 1^ S^Tjats o'ou, Kal ij yun] orou 'EXiad^cT y€vvri<T€i
^ i<^BC have evavxiov ; cvofTriov in DLA.

2 Tjv before •», EX. in i^BDLAH (Tisch., W.H.). B 69 omit i\ (W.H. brackets).
» T)v Toii Xaov in ^BLA (Tisch., W.H.).
from priestly parents on both sides. manner of settling who was to have the
Ver. 6. SiKaioi. an O. T. term, and ex-
: —
honour. elo-eXSwv is to be connected
pressing an O. T. idea of piety and good- with flvjitdcrai, not with IXaxe. The
ness, as unfolded in the following clause, meaning is that entering the sanctuary
which is Hebrew in speech as in senti- was the necessary preliminary to offer-
ment : walking in all the commandments ing incense in one sense a superfluous
:
and ordinances (equivalent terms, not to remark (Hahn), yet worth making in
be distinguished, with Calvin, Bengel, view of the sacredness of the place. A
and Godet, as moral and ceremonial) great affair to get entrance into the
blameless (relatively to human judgment). va.6%. —Ver. 10. irXTJOos there might be :
—Ver. Kal ovk tjv, etc. childless, a

7. : a crowd within the temple precincts at
calamity from the Jewish point of view, the hour of prayer any day of the week,
and also a fact hard to reconcile with not merely on Sabbath or on a feast day
the character of the pair, for the Lord (" dies solennis, et fortasse sabbatum,"
loveth the righteous, and, according to Bengel).
O. T. views. He showed His love by Vv. 11-17. ^ celestial visitant. Ver. —
granting prosperity, and, among other II. o><|)0Tjthe appearance very par-
:
blessings, children (Ps. cxxviii.). Ka9oTi: — ticularly described, the very position of
a good Attic word in Lk.'s writings only
: the angel indicated on the right side of :
in N. T. = inasmuch as. TrpoÊ-

seeing,
" advanced in days,"
— the altar of incense the south side, the ;
pt)K<JT£S ev T. T|jx. : propitious side say some, the place of

Hebraistic for the classic " advanced in honour say others. The altar of incense
age " (tt]v '^XiKiav) or years (tois €T€<tiv) :
is called, with reference to its function,
childless, and now no hope of children. 6v|jiiaTT|piov in Heb. ix. 3. Ver. 12. —
Vv. 8-10. Hope preternaturally re- iTapax^T] describes the state of mind
vived. —
Iv TO) i€paT€i5eiv Zechariah was : generally = perturbed, <j><5Pos specifically.
serving his week in due course, and it Yet why afraid, seeing in this case, as
fell to his lot on a certain day to per- always, the objective appearance answers
form the very special service of burning to the inward state of mind ? This fear of
incense in the holy place. great A the divine belongs to O. T. piety. Ver. —
occasion in a priest's life, as it might 13. SeT]o-is all prayed at that hour, there-
:
never come to him but once (priests said fore of course the officiating priest. The
to be as many as 20,000 in our Lord's prayer of Zechariah was very special
time). " The most memorable day in Sctjais implies this as compared with
the life of Zechariah " (Farrar, C. G. T.). irpoacux^', vide Trench, Synonyms and —
—Ver. g. Kara to tQo% is to be connected very realistic for offspring.
: Beneath
with €Xox« : casting lots, the customary the dignity of the occasion, say some
— — ——a;
\bl KATA AOYKAN

uiov crot, KOI Ka\^<T€L5 TO oôâ auToG 'iwtik'ntjr. 14. nal corai
Xapa ffot Kttl dyaXXiaais, Kal iroXXol itii ttj y*'^''^'' ^ aoTOo
XajDi'icrokTai. 15. earac ydp fieyas ivilfttiov toG ' Kupiou • Kal olco*'
Kal <TiK€pa oil !*»> Till;, Kal rircu/xaros 'Ayiou TrXTjaGt^CTETai en ^k

KOiXias fjLT)Tp6s auToG. 16. Kai iroXXous tou' oiwc IcrpaTiX cTriaTp^(|/£t.
eiri Kupio*' tok ©eok' auTwc •

17. Kal auT09 irpoeXcuacTai * iviititiov
auToG iv irceufiaTi Kal Su»'dp,ci 'HXiou,* CTTicrrpe'vJfai KapBias TraWpuK

eirl riKva, Kai dTreiOets f** <})pon]aei SiKaiuc, CTOifjidcrai Kupiu Xaoi'
KaTeCTKcuatrixeVoK." 18. Kal cIttc Zaxapias irpos rot' ayyeXoi',
" Kara Ti yi'uo'op.ai toGto ; eyw ydp eifii TrpeajSuTTjs, Kal t] yoKT]
fj.ou irpoPePTjKuia ^j* rats i^p.€pais aur!]?-" 1 9- Kal diroKpiGcls 6

ayycXos ciTrev auTw, " Eyci eifxt TaPpiTjX 6 irapcoTTjKus ivtliitiov tou
©£oG • Kal dTreordXT] c XaXtjaai irpos ae, Kol cuayyeXtaaaGai aoi
Taura. 20. Kal iSou, lot] aiuTrur Kal fif) Su^'djicôs XaXTJaoi, dxpi
' ycvcaei in most uncials.

2 iÂCL 33 omit TOU (Tisch.). BDA have it (W.H. in marg.).
^ -irpoo-cXcvo-eTai in BCL (W.H. marg.), probably an unintentional error.
••
HXfia in t«^BL.
interpreters ; a very superficial criticism. his great aim and watchword. Ver, —
True to human nature and to O. T. piety, 17. irpoEXevcrcTai Iv. a. not a refer- :
and not unacceptable to God. That the ence to John's function as forerunner ol
prayer was for offspring appears firom the Messiah, but simply a description of his
angelic message, objective and subjective prophetic character. He shall go before
corresponding. —
yevvrfcrtt, shall bear;
'I<i)ovvt)v: the name
God (and men) = be, in his career, an
Elijah in spirit and power, and function
originally to beget. ;
already mentioned to inspire faith in the described in terms recalling Malachi

reality of the promise: meaning, God is iv. 6.
p^racious. —
Ver. 14. x<^P^> iyaXXtao-is, Vv. 18-20. Zechariah doubts. The
a joy, an exultation joy in higher, ;
angel's dazzling promise of a son, and
highest degree joy over a son late born,
: even of a son with such a career, might
and such a son as he v/ill turn out to be. be but a reflection of Zechariah's own
— iroXXol a joy not merely to parents
: secret desire and hope yet when his
—
;
as a child, but to many as a man. Ver. day-dream is objectified it seems too

15. |Ae'yas, a great man before the good and great to be true. This also is
Lord not merely in God's sight = true
; true to human nature, which alternates
greatness, but indicating the sphere or between high hope and deep despair,
type of greatness in the region of ethics
: according as faith or sense has the upper
—
and religion. Kal olvov, etc., points to hand. —
Ver. 19. airoKptOels : the very
the external badge of the morzd and re- natural scepticism of Zechariah is treated
ligious greatness abstinence as a mark as a fault. —
fappiT^X the naming of
—
: :
of consecration and separation a angels is characteristic of the later stage

devotee. —o-iKcpa = "^3\2J (not Greek),
of Judaism {vide Daniel viii. 16, x. 21).
Ver. 20. o-isixirwv Kal (it) S. X., silent and
strong drink, extracted from any kind of not able to speak a temporary dumb-
;
fruit but grapes (here only in N. T.). ness the sign asked, a slight penalty
nvevjiaTos 'Ayiov in opposition to wine : not arbitrary, however, rather the almost
and strong drink, as in Eph. v. 18. But natural effect of his state of mind —
the conception of the Holy Spirit, formed kind of prolonged stupefaction resulting
from the Johannine type of piety, is very from a promisetoogreattobebelie\ed,yet
different from that of St. Paul, or pointing to a boon passionately desired.
suggested by the life of our Lord. Ver. — dv6' «v a phrase of Lk.
: = "^'iT^^ nnnj
16 describes the function of the Baptist.
—-iirio-Tp«»|/€i repentance, conversion,
: because. (Also in 2 Thess. ii. 10.)
— : — — :
M-28. EYArrEAION 4.63
*]S ilfAtpas Y^mirai Toora • AvB^ we ouk cTrtorreuaas rots Xoyoi? jaoo.
omi'eg TrXifjpuSiâoi'Tat els Tor Kaipof auToic." 21. Kal ijf 6 Xaos
TTpoffSoKwi' Toc Za\apiav • Kai eOaup.aÔK €c tu) xpo^'^l^''*' auToc ^r
Tw ya&.^ 22. eleXOwK 8e ouk T|8ut'aTo XaXâai auTOts *
teal eire-
fvbxrav oTi oirrao'ia*' lupaKef ec tw raw* Kal auTo; yjc 8iaf£ut»r
auTois, Kal 8i.6}ji£i/e Koxtxig. 23. Kal iyivcro ws eTTX)]a0if](Tak' al

iQjjiepai T^s 'XeiTOupyias aoTOu, diri^XOef eis rot' oiKOk' auToC f 2 Cor. iv
24. MeTo. 8e Tauxas to.? i^fie'pas o-ui'eXajScK 'EXtad|3cT VJ yuKTj 11. 17-30,
Heb. viiL
auTou, Kal TTcpieKpuPec eaurrjc p,T]fas irek'Tc, Xeyouera, 25. " On 6; ix. 21.
ouTw fjioi ireTroiT)K£f d^ Kupio; ei/ i^p.€pais, ais eireiSev d^JsXcIi' to'
oceiSos fiou iy di'SpwTrois.'
26. 'EN 8e TW p-Tjfl TW eKTW dTvcordXT] 6 oyyeXos fappiJjX otto'
ToG ©eoO CIS TToXii' TT^s faXiXaias, rj ofOfjia NaâpcT, 27. irpos
7rap0e'i'O(' p,£jjn'T]CTT£UfjieVr|i'* di'Spi, w ok'ojxa '\(ti(Tr\jt, c§ otKOu AaPi'S •
Kal TO 28. Kal EiacXOwf 6 ayyEXos *

ot'ofxa rrjs irapGeVou Mapidjj..
Tvpos ooTT)!' elirc, " Xaipc, Kt\apiT(i)it.ivr\ • 6 Kupio$ ficTa ctou,
1 avrov after ev tw v. in BLH (W.H.). Order as in T.R. in iÂCDA al. (Tisch.).
« ^CDL
33 omit o (Tisch., W.H., text, o in marg.). BA have it. ^BDL t
omit TO before ovciSo;.
^ aire in J^BL i, 69. * e(AVTj«rr. in ÂBL.
BLH I, 131, cop. omit e ayyeXot (W.H.).
Vv. 21-22. The people without. irpoo-- — event happened. Whether she appeared
SoKwv, waiting; they had to wait. The openly thereafter is not indicated.
priest was an unusually long time with- Possibly not (J. Weiss). l-nrctScv here — :
in, something uncommon must have and in Acts iv. 29 = took care, the
happened. The thought likely to occur object being d4>€Xciv to ok. p,. = to re-
was that God had slain the priest as un- move my reproach keenly felt by a :
worthy. The Levitical religion a re- Jewish woman, iv is understood belore

ligion of distance from God and of fear. ai5 (Bornemann, Scholia).
So viewed in the Epistle to the Heb- Vv. 26-38. The announcement to
rews. Illustrative quotations from Talmud —
Mary. Ver. 26. Naâper: the original
in Wiinsche, Beitrdge, p. 413. Ver. 22. — home of Joseph and Mary, not merely
oirrao-iav from his dazed look they
: the adopted home as we might infer from
inferred that the priest had seen a Mt. ii. 23. Ver. 27. — el oikov A.
vision (chap. xxiv. 23, 2 Cor. xii. i). Mary, Joseph, or both ? Impossible to
Stavevwv making signs all he could do ;
: be sure, though the repetition of
he could not bless them, e.g., if that was irapOevov in next clause (instead of
part of his duty for the day, or explain ovTfjs) favours the reference to Joseph.
his absence (here only). Ver. 28. XO'^P** KexapiTtofie'vTj ave :
Vv. 23-25. Retur7is home. The week plena gratia, Vulg., on which Farrar
of service over, Zechariah went back to (C. G. T.) comments " not grztla. plena, :
his own house. —

XeiTovpyias in Biblical : but gratia cumnlata" much graced or ;
Greek used in reference to priestly ser- favoured by God. x'^^P'-'''^'^ is Hellenistic,

vice elsewhere of public service rendered
; and is found, besides here, only in Eph. i.
by a citizen at his own expense or of any 6 in N. T. —
6 Kvpios p.«Ta o-ow, the
sort of service. Ver. 24. —
ircpiEKpvPcv Lord (Jehovah) is or be with thee, ecTi
hid herself eîtirely (irepi), here only; or caTw understood the two renderings ;
tKpvpov a late form of 2nd aorist. Why,

: come the same thing.
practically to
not said, nor whether her husband told Ver. SicTapaxSr]
29. assuming that :
her what had happened to him. f/fiiyas

jrtvTc; after which another
—
remarkable
iSovo-a (T.R.) is no part of the true
text, Godet thinks that Mary sais> nething,
— — —
464 KATA AOYKAN
Tw Xoyw auToG,' Kal SieXoyi'êTO TroraTTOs eiTj 6 Ao-irafffios outos-
30. Kal etiTCK 6 ayyeXos auTT], " Mt] côpou, Mapidfji • cupes yap
Xcipik' irapa t« 6cw. 31. Kol iSou, CToXXr|4»T] iv yaorpi, Kal tc^tj
oior, Kal KaXeVcis to ofopia auToG 'ItjctoOv. 32. outos eorai jx^yas,
Kal ulos uvJ/i(TTou KXtjGiâcTai • Kal ScSaci auTu Kupio; 6 0£6s tok
6p6vov Aa^lS TOO iraTpos auToG, 33. Kal PaaiXcuaei i-nX tok oiKOf
'laKu^ els Toils alwwas, paatXcias auTou ouk loTat tcXos-'
Kal ttjs
34. EtiTC Se MapidfA irpos t6k ayyeXoc, " fluis eorai touto, eir€l
;
awSpa 00 yii'cjCTKa) " 35. Kal diroKpidcls 6 ayyeXos flim' aurjj,
" nccujia AyiOK eircXcuCTeTai iirl vi, Kal Sufajxis ui)/iaTou îricTKidaei
* evXcyrji*. . . . y^vailiv comes from ver. 42 ; wanting in ^BL.

* For iSovora . . . avTov i«^BDL have «iri t. X. SicrapaxdT] (Tisch., W.H.).
and that it was only the word of the separation from all fleshly defilement
angel that disturbed her. It is certainly (Hofmann,
J. Weiss, Hahn). Svvap.i$ —
the latter that is specified as the cause v^fio-Tow: the power of the Most High,
of trouble. The salutation troubled also without article, an equivalent for
her because she felt that it meant some- V. a., and more definite indication of the
thing important, the precise nature of cause, the power of God. Note the use
which (irorairos) did not appear. And of v^KTTos as the name of God in ver.
yet on the principle that in supernatural 32, here, and in ver. 76. , Feine
experiences the subjective and the ob- (Vorkanonische Vberlieferung des Lukas,
jective correspond, she must have had a p. 17) includes 6 viJ/kxtos, 6 SvvutcJs
guess. —Ver. 31. 'Irjorovy no interpre- : (i,49), 6 8«cnr<5TT)s (ii. 29), 6 Kvpios (i.
tation of the name here as in Mt. i. 21 ; 6,9, II, etc.), all designations of God,
a common Jewish name, not necessarily among the instances of a Hebraistic
implying Messianic functions. There vocabulary characteristic of chaps, i.
may have been ordinary family reasons and ii. The first epithet recurs in vi.
for its use. —
Ver. 32 foreshadows the 35 in the expression " sons of the
——
future of the child. (te'yas, applied also Highest." applied to those who live
to John, ver. 15. KXTiGijo-erai, shall be heroically, where Mt. has " children of
called = shall be. tov 9p6vov A. t. your Father inheaven ". iiriXtva-frai,
irarpos a. :the Messiah is here con- cTTitrKiao-ct : two synonyms delicately
ceived in the spirit of Jewish expectation: selected to express the divine substitute
a son of David, and destined to restore for sexual intercourse. Observe the
his kingdom. —
Ver. 34 Mary's per- : parallelism here : " sign of the exaltation
plexity, how a mother and yet a virgin ! of feeling. The language becomes a
J. Weiss points out
that this perplexity chant," Godet. Some find poetry
on the part of a betrothed woman is throughout these two first chapters of
surprising. Why not assume, as a Lk. " These songs doubtless re-
. . .
matter of course, that the announce- present reflection upon these events by
ment had reference to a child to be born Christian poets, who put in the mouths
as the fruit of marriage with the man to of the angels, the mothers and the
whom she was betrothed ? " These fathers, the poems which they com-
words betray the standpoint of Lk., who posed " (Briggs, The Messiah of the
knows what is coming (ver. 35)." J. Gospels, p. 42. Even the address of"
Weiss in Meyer. Ver. —
Hvcvfia 35. Gabriel to Zechariah in the temple,
Ayiov :without the article because a i. 13-17, is, he thinks, such a poem).
proper name = the well-known Holy TO y£wcl)p.€vov ayiov, the holy thing
Spirit, say some (Meyer, Farrar), but holy product of a holy agency which is —
more probably because the purpose is being, or about to be, generated = the
not to indicate the person by whom, embryo, therefore appropriately neuter.
etc., but the kind of influence spirit as : — vlos ©eov. Son of God not merely ;
opposed to flesh, holy in the sense of because holy, but because brought intc^
— — — ;:
a9~4i« EYArrEAlON 465
croi •
816 Kal TO ycKvwjJict'ov' ayi-o*' KX-qGiâcrai Yios QeoO. ^6. Kat
iSou, 'EXiadPcT iq cruYYekTis ^ uou, Kal auTTj crui'eiXr|4>uLa ' uibv iy
yr\pa ^ auxtjs •
Kai oStos (jlt|i' cktos eoTic auri] Ttj KaXoufxeiq]
oretpa •
37. 8ti ook d8ui'aT«]<rei irapd tw Gcw * irdi' pTi|xa."
38. Elire Be Mapidfi, " 'iSou, r\ SouXi) Kupi'oo • yivokT6 p,oi KarA
TO pf\}i.d (TOO." Kai diniXOev art' aorfjs 6 ayyeXos.
39. 'Afaordaa 8e Maptdfi iv tois i^fiepais xauTais £TTOp€u0T] cis

TT)*' opetCT)*' ficToi o-TTOoSi^s, €is TT^Xii' 'louSa, 40. Kai €i<rT]X0ef eis tok
oiKOK Zaxaptou, Kal T|0"irdo-aTO ttji' 'EXiadPcT. 41. Kal iyifiTO 6$

r\KOV(rev r\ 'EXio-dPeT to>' d<nrao-p,6>' rfjs Mapias,* caKipTTjae rb
)3p€<|>os iy TTJ KoiXia auri)?' Kal iTrX^qCTdr] riceufiaTos 'Ayiou i^
1 (Tvyytvis in ^BDLA al. (Tisch., W.H.). ^ o.^veiXii(|)£v in J>^BL= (W.H.).

^
YTipei in all uncials.
* tov ©eov in ^BDLE.
^ Tov acTTT. T-q9 M. T| EX. in ^BCDLE and some cursives.
being by the power of the Highest. by the evangelist, the former yewish
Ver. 36. Kal ISov, introducing a rein its tendency of thought, the latter
ference to Elizabeth's case to help heathen-Christian. The subject is dis-
Mary's faith. —crvyyevis,
late form for cussed by Hillmann Jahrb. Jiir prot.
in
(rvYY*''''!^ (T.R.), a blood relation, but Theol., 1891, and Usener, Religions-
of what degree not indicated, suggesting geschictliche Untersuchungen, 1888. J.
that Mary perhaps belonged to the tribe Weiss, in his ed. of Meyer, p. 303,
—
of Levi. 7T|pei Ionic form of dative for : note, seems inclined to favour this view,
Yîp^. (T.R.). Hellenistic Greek was an and to see in w. 31-33 the one version,
eclectic language, drawing from all and in w. 34, 35 the other, due to Lk.
dialects as from the poets, turning their Against this view vide Peine, Vork.
poetic expressions to the uses of prose. Vberlief.
KaXovp.cviQ : Elizabeth is described as Vv. 39-45. Mary visits Elizabeth. —
one who is still being called barren, Ver. 39. Iv T. tj. TavTais in these (not
though six months gone in pregnancy, those = tKeivais, A. V.) days = at the
because people have had no means of time of the angelic visit. \i.era o-irovS^s
knowing her state. Ver. 37. dSwvo- — no time lost, a most natural visit from
TTio-£i the verb means, in classic Greek,
: one woman with a high hope, to another,
to be weak, of persons. In Sept. and a friend, in a similar state of mind.
N. T. (here and in Mt. xvii. 20) it means to els TT)v Speiv^v (x«pav, again ver. 65)
be impossible, of things. Commentators into the hill country, referring to the
differ as to whether we should render no : southern hill country of Judah, Ben-
word of God shall be weak, inoperative, jamin and Ephraim. Galilee had a hill
or no thing, with, on the part of, God, country too. The expression has been
supposed to point to the origin of Lk.'s
shall be impossible. — î]|*a = '^'2,1
T T
may
document in Judaea (Hillmann). els —
be rendered either word or thing. The ircJXiv 'lovSa, to a city of Judah, not
reading 7rapaToi)0«ov(BDL) seems to de- particularly named. Reland {Palaestina)
mand the former of the two translations. conjectures that we should read jfutta,
Field, Otitim iVor., discusses this passage. the name of a priestly city mentioned
Adopting the above reading, and adhering twice in Joshua (xv. 55, xxi. 16). Ver. —
to the sense of dSvvaT. in reference to 41. i(rKlprr]a-e commentators discuss
:
things, he translates " for from God no ; the connection between the maternal
word (or no thing) shall be impossible ". excitement and the quickening of the
Some recent critics find in this sec- child —which was cause and which effect.
tion two different views of the birth Let this and all other questions in re-
of Jesus, one implying natural pater- ference to the movement denoted be
nity, the other supernatural causality, passed over in respectful silence. Ver. —
the former being the view in the 42. dv«4)wvr]o-tv here only in N. T. The
:
original document, the other introduced verb, with the following words, t.fjavYii
10
. :
+66 KATA AOYKAN

EXitrdptT, 42. Kai 6.ycûyr](T€ (^coHj ^ ficydXir], kuI eiirt*', " EtlXoyrj-
fiei'7] ao It* yukaiî, Kal euXoyTjixeVos 6 Kapiros rfjs KoiXias cou.

43' '*''^'' "'oOef fxoi toOto, ii'a eX0r] iq ji,i^TT]p too Kupioo jiou irpos
|ie ; 44. 1800 yi^P* '^S ^yeVero 1^ (j)ojvi) tou d(rTraafj.ou ctou €19 rd
<i»T(£ jiou, ô-KipTi^ffei/ î/ dyaXXidaci to ^p£'4>09 iv ttj koiXiol piou.
g ef. Heb. 45. Kai fiOKapia 1^ TriorTcuaao-a, oti eorai ' TcXeiwais T019 XcXaXr)-
rii. II.
fi^»'0i9 auTTJ TTapd Kupiou."
li cf.use ID 46. Kai eiTTC Mapidp,, " ^ McyaXuKCi i^

4'"XT J***"
"^^^ Kopto*-,
Mc. ixiii.
5- 47. Kai rlyaXXiao-c to irj'eOp.d jaou em tw ©eil tw cr&JTTJpi fiou
•
48. oTi ^TrcPXeilfcc ^tti rrjk' Tairetwuo-i*' ty]9 8ouXi(]9 auTou. iSou
ydp, dTTo TOO vuf fxaKapioGo-i |xe irao-ai ai ycccai •
49. OTi ^ttoitjctc
fioi ficyaXeia ' 6 SofaT^g, ical ayioK to ovop.a auToO •

50. xai to
''Xeo9 aoTou €19 yei'eds ytviStv* Tois <))opoop.e'»'oi9 auTov. 5 1, ciroi-
ê KpdT09 iv ^pa)(io»'i aoTOo •

SicaKopiriaef iJir€pT)(j>di'0U9 Siat'oia
KapSia9 aoTa>f. 52. KadeiXe 8ui'doTa9 diri 6p6v<av, xal utjxoae
TO'iren'009. 53. ireiKurras ck^TrXr) o-cw dyaOuf, xal TrXouToG»Ta9
•cpavytj in BLH (Tisch., W.H.). «

efit in t^B,
fieyaXa in ^BDL (Tisch., W.H.). (leyaXcia (CAHn/.) occurs in Acts ii. 11.
€is yevcas tcai ycvcas in BCLE (Tisch., W.H.).
fieydX'g, point to an unrestrained utter- magnificat, Vulg., whence the ecclesias-

ance under the influence of irrepressible tical name for this hymn, which has
feeling, thoroughly true to feminine close affinities with the song of Hanna
nature " blessed thou among women (a
: in I Sam. ii. i-io ; variously regarded by
Hebrew and blessed the
superlative), critics : by some, e.g., Godet and Hahn,
fruit of thy womb,"
poetic parallelism as an extemporised utterance under in-
again, answering to the exalted state of spiration by Mary, by others as a rem-
feeling. The reference to the Holy nant of old Jewish-Christian Hymnology
Spirit (in ver. 41) implies that Elizabeth (J. Weiss, etc.), by others still as a purely
spoke by prophetic inspiration. Ver. 43. — Jewish Psalm, lacking distinctively
iva cXfrn subjunctive instead of infin.
: Christian features (Hillmann). There
with art., the beginning of a tendency, are certainly difBculties connected with
which ended in the substitution of va the first view, e.g., the conventional
with the subjunctive for the infinitive in phraseology and the presence of elements
modern Greek. Ver. 44. ydp implies— : which do not seem to fit the special
that from the movement of her child situation, — v|n)xi1> irveiixa: synonyms in
Elizabeth inferred that the mother of parallel clauses. —Ver. 48. This verse
the Lord stood before her. Ver. 45. — and the two preceding form the first of
(laxapCa, here, as elsewhere, points to four strophes, into which the song natur-
rare and high felicity connected with ally divides. The first strophe expresses
heroic moods and achievements. Srt, — simply singer's gladness.
the The
because or that, which ? great conflict of second (vv. 49-50) states its cause. The
opinion among commentators. The third (w. 51-53) describes in gnomic
former sense would make Sri give the aorists the moral order of the world, for
reason for calling Mary blessed = the establishment of which God ever
blessed because the things she hopes for works in His holy and wise Providence,
will surely come to pass. The latter overturning the conventional order,
makes on indicate the object of faith = scattering the proud, upsetting thrones,
blessed she who believes that what God and exalting them of low degree, filling
has said will come to pass, with possible the hungry, and sending the rich away
allusion to her own husband's failure in empty. It is this third part of the hymn
fairb which on first view seems least in keep-
Vv. 46-56. Mary's song. —p.(ya\vvei ing with the occasion. And yet on a
— — —
42 —62. EYArrEAlON 467
eâiTe'cTTeiXe k€vou%. 54. avTeXdêro 'lapatjX iraiSos aoTOo, finrja-
Qrivai eXe'ous, 55. KaOws eXdXTr)cre irpos Tous Trartpas ilfi.wK, Tw

'APpaafx Kal tw o"n-ep|AaTi auTou €is Tof aiwca." 56. "Ep.eif€ 8e
Mapid|x aiv aoTTJ wael * p.T]i/as xpcis ' ital 6Tr^<rrpev|/e»' els tok oiKor
auT^S-
57. Tt] Be 'EXiadPer eTrXiiaOtj 6 XPO''**? toO TCKeiK auTî', Kal

iyivvr](Tev utoK •
58. Kal T^KOUCTaK 01 irepiotKOt Kal 01 (royyej'ei'S
auTTJs, OTt €fiCY<iXut'6 Kupios TO eXco9 outou p^x' auT>]9, Kal cruvi-
XaipoK aurij. 59. Kal eyeVcTO iv rfj oySoT) •qp.epa,^ tjXOov ireptTepel*'
TO iraiSioi' •
Kal cKciXouv aoro cttI tw okop.ari, tou Trarpos auroG
Zaxapiac. 60. Kal diroKpiOciaa f\ \i'f\Ty]p auTou eiTrci', " Ouxi,
dXXol KXT)0i](T€Tai '\(iidvvr]s" 6 1. Kal eliroc Trpos auTT^c, "'Oti
ouScis coTiv CK TTJ cruyyeveia ^ crou, 05 KaXetxai xw 6c<5p.axi xouxw."
62. 'EfeVcuoK 8e xw iraxpi auxoo, t6 ti &v 6eXoi KaXeiadai aoxov'.*
' ws in Ji^BLH i, ' T»I Tiiiepa TTJ oySoT] in ^BCDLH 33,

* CK Tt]s o-vyycvcios in ÂBCLAE33. * awTo in ^^BD 33 (Tisch., W.H.).
large view this strophe exactly describes N. T., several times in Sept, Named first
the constant tendency of Christ's in- because nearest some of the relatives
;
fluence in the world to turn things : would be farther away and would arrive
upside down, reverse judgments, and later. This gathering of neighbours and
liter positions. The last strophe (w. kinsfolk (<rvyy€v«is) presents a " gracious
54, 55) sets forth the birth about to tableau of Israelite life," Godet. (wt'
happen as a deed of divine grace to ovTTJs a Hebraism = irpos airi]*'.
:
Israel. —
Ver. 54. avreXdêro laid hold : «rvv^X*''P<"' "^-j they congratulated her:
Df with a view to help, as in Isaiah xli. congratulabantur ei, Vulg. or, better, ;
3, 9, Acts XX. 35, I Tim. vi. 2. Cf. they rejoiced with her (ver. 14). Ver. —
liriXaix^dvcTai, Heb. ii. 16.
ikiov^, Ka6bis eKa\i\<rtv
fivT)<r6Tjvai
what is about
— 59. TJX0OV, on the eighth, the
legal day,
they came, to circumcise the child ; i.e.,
:
to happen is presented as fulfilling a pro- those who were concerned in the function
mise made to the Fathers long, long —the person who performed the opera-
ago, but not forgotten by God, to whom tion,and the relatives of the family.
cooo years, so far as remembering and iKoiXovy may be the imperfect of re-
being interested in promises are con- peated action = they took for granted by
;erned, are as one day. r<^ 'A^paafx ical repeated expressions that the name was
r. «r. cu The construction is a little to be Zechariah, or the conative imper-
loubtful, and has been differently under- fect indicating a wish which was frus-
itood. It is perhaps simplest to take trated. —
Ver. 60. *ldvvT)9, jfohn ; pre-
Ap., etc., as the dative of advantage = sumably the mother had learned this
:o remember mercy for the benefit of from the father, by writing on a tablet
\braham and his seed. The passage is as on the present occasion. The older
in echo of Micah vii. 20. commentators (Meyer also) supposed a
Ver. 56. Mary returns to her home. — Divine revelation. Ver. 61. —
ovyye-
f|»ei,rc : the time of Mary's sojourn vcCas, kinsmanship. In Lk. only in
with her kinswoman is given as " about N. T. Cf. Acts vii. 3, i4._Ver. 62.
three months ". This would bring her Iviveuor (here only in N. T.) they made :
departure near to the time of Elizabeth's signs, which seems to imply that
confinement. Did she remain till the Zechariah is supposed to be deaf as well
jvent was over ? That is left doubtful. as dumb. Various suggestions have
Vv. 57-66. Birth of John. Ver. 57. — been made to evade this conclusion ;
IttXtio-Ov), was fulfilled, the time for e.g., that men are very apt to treat a
giving birth arrived in due course of dumb person as if he were also deaf
nature. —
Ver. 58. irepioiKoi ('irepi, oIko;), (Bengel, De Wette, Godet) that they ;
dwellers around, neighbours, here only in communicated by sigas instead of by

— — : :
+68 KA'iA AOYKAN

63. Kol atnâos irtvaKiBiov'
"
cypail/e, X^yuf, 'iwdfCTis i<rri rh ocofxa
aoTOu • Kai IQau^kaaav irdtTe?. 64. 'Ak'ewxOi') 8e to orûa aoTou
irapaxpT)|JLa Kal t^ yXCtcrcra auroo, Kal iXdKei tuXoyStv rbv 0€<5v
65. Kal iyivtTO ittX irdrras 4>6Pos Tois ircpioiKooi'Tas auTOus " Kal
iv oXt) TTJ opcit^ TTJs louSaia^ SieXaXeiTo irdirra rd pi^ptaxa rauTa
66 ical €0ei'To irdtTcs ol dKouaa»'T69 eV Trj KapSta auTWf, Xcyorres
" Ti apa TO iraioiOK touto eorat " Kal '
X^^P Kupcoo 7]^ u.€t' aurou ;
67. Kal Zaxapias 6 iraTYip auTou €TrXi]o-0r) nKeofxaxos 'Ayiou, Ka

'irpoc4)i]TCuCTe,' XfywK, 68. " EuXoyirjTos Kuptos 6 Seos toG 'lapai^X
i Ch. a. 38. on EirecKîl/aTo Kal îroiTi<rc ' XuTpwaiv tw Xaw auTOu •
60. Kal
la. 'nV^'^P* Kepas ffWTTjpias rjp.ti', ck tw ^ oikw Aapio tou '*
iraiOos aurou •
70. (icaGws eXaXijo-e 8id (iTOfiaTos Twi' dyiw*' rdv^ dir* aidifos Trpo<j)T]-
» Kai yap in ^BCDL (Tisch., W.H.). ' €-irpo(|.. in J^ÂBCL i, 33.

* Omit T« ^BCDL 33: also tov before iraiSos ^BDL; also t«v after ayiwv
NBLA 33.
speech to spare the feelings of Elizabeth, principiis inesse solent ". Kal yap, etc. —
whose judgment was being appealed a reflection of the evangelist justifying
from (Meyer) that a sign was all that
; the wistful questioning of the hill folk =
was needed, Zechariah having heard all they might well ask, for indeed the hand
that was said (Bleek, J. Weiss, Hahn). of the Lord was with him.
— ri before the clause following t( &v Vv. 67-79. ^^* ^'^^S <'/ Zechariah,
O^Xok, viewed as a substantive, is very called from the first word of it in the
appropriate in a case where the question Vulgate the Benedictus. It is usually
was not spoken but signalled. av 0€Xoi — divided into five strophes, but it is more
the optative with av, implies diverse obviously divisible into two main parts,
possibilities found in Lk.'s writings
; w. 67-75, w. 76-79. (Briggs, The
only in N. T. Ver. 63. —
vivaK^Siov Messiah of the Gospels, calls these
(dim. from irlva^), here only in N. T. a : divisions strophes, thus recognising only
little tablet probably covered with wax, two.) Hillmann (Jahrb.f.prot. TheoL,
used like a slate piigillarem in Vulg.
;
i8gi) regards the first part as a purely
Xeywv is used here, Hebrew fashion = to Jewish Psalm, having no reference to
the effect. —
rypaxlrc Xryuv hypallage pro : the birth of the Baptist furnished with ;
Ypa(|>«v fXeye (Pricaeus) = he said by a preface, ver. 67, and an epilogue re-
writing. —
Idavfiaaav they wondered, at : ferring to the Baptist as the forerunner
this consent of the parents in giving a of Jesus by the evangelist. J, Weiss (in
strange name, and felt there must be Meyer) seems to accept this conclusion,
something under it an omen. Ver. 64. — — only suggesting that the second part
irT(Sp,a, yXuo-o-a both connected with
: (w. 76-79) might be in the source used
a'veuxOri, though the idea of opening is by Lk., appended to the Psalm by the
applicable only to the former a case of — Jewish-Christian redactor.
zeugma. The return of speech a second Ver. 67. lirpo4>iiTcvo-cv, prophesied,
marvel or rather a third: (i) a child of when At the circumcision, one naturally
?
old parents ; (2) the singular name ; (3) assumes. Hahn, however, connects the
the recovery of speech, much marked, prophesying with the immediately pre-
and commented on among the denizens ceding words concerning the hand of the
of the hill country of Judah (SicXaXciro). Lord being with the boy. That is,
— <|*<5P°5> not terror, but religious awe in
Zechariah prophesied when it began to
presence of the supernatural charac- — appear that his son was to have a re-
teristic of all simple people. Ver. 66. — —
markable career. Ver. 68. tireo-Keij/aTO,
Ti apa, etc. what, in view of all these
: visited graciously (vide on Mt. xxv. 36),
unusual circumstances, will this child occasionally used in Sept, in the sense
come A most natural question.
to ? of judicial visitation (Ps. Ixxxix. 33).
They sure all things portended an
felt Note the use of the aorist here, which
uncommon future for this child " omina : runs through w. 68-75, in w. 76-79
— — —
63—79. EYAiFEAlON 469

rwt' aoTou •) 7 1. (nirri]plav ii iy^Qpdy iifiwc, koI ck xî'Pos irdvTfav
Tw yucrouvTiiiv -qfias' 72. iroitjaai eXeos \iercL tuiv -nariptiiy r^jioir,
Kai iivr]aQr\vai 8ia0i]KT)s dyias auxoG, 73. opKoi' ov wfjioo-e irpos

A^padfi, Toi' irarepa ^fioic, 74. toG Soui'ai, f\\Jiiv, d<|>6)3ws, ^k xîpos
TWk' €^)^QpC)v fip.u)v^ pucrOeVras, Xarpeueti' auru 75. €>» oo-iottjti koI
SiKaioo'ui'r] ivdnriov aurou irdicras Tcis ig/x^pas ttjs t'^TJs
^ t^jiwi'.
76. Kal tru,' TraiSioi', irpo(|>ii-n]s u\|/i(rTou kXyjO^^ctt) • ^ irpoTropeuo-T] j here and
X s / 4 ' « ' ec \ . -' , e , ' in Acts
yap irpo irpoo-otTrou * ly
Kopiou, oOous aurou*
erotfjiacrai 77. tou ooucai vii. 40.
yvSitTiv awTTjpias tw Xaw aurou iv d<|>â'ei djiaprtwi' aurwi', 78. Bid
airXdyxca eXe'ous Seou i^fjiuc, ck ois eTreo-Kevj/aro ^

i^fias dfaroX^ c^
ui|*ous, 79. eTri.cf)ai'ai rois ei* axdrei koI o-kiS Oacdrou Ka0T]p.eVois •
^ €K x«>^pos exOpwv in ^BDL 33.

' -Tracrais rais r]|j,£pais in BL and rtjs 5wt]s omitted in ^BCDL at,
' Kai (TO 8c in ^BCDL 33 (Tisch., W.H.).
* For irpo irpoo-uirov J«^B Orig. have svaiirior (W.H.).
"*
b^BL have eirio-Kcxj/erai (W.H.).
futures occur. The object of sTreorK^xl/aro by the birth of yohn. <rv, iraiSiov this — :
is latent in rto Xaai (rov Xaov, cf. vii. address supposes the Baptist to be still a
16 Xa6s applied to Israel as the chosen
; child, and all that is said of him is a
people, «9vos to the other nations). Ver. — prophetic forecast of the future, in
69. Ke'pas a. = paeriXtiav, because kings literary form. v\|/io-to« once more, for :
were anointed with a horn of oil, or = God. In the circle which produced this
8vvap.iy, because in their horn all horned hymn, and these early records, the
animals have their power (Euthy. Zig.) ;
idea of Divine transcendency charac-
a thoroughly Hebrew symbol. Iv oiKcp — teristic of later Judaism seems to have
A., pointing to a descendant of David, prevailed. —
Ver. 77. rov Sovvat, the in-
who has wrought signal deliverance for finitive of purpose, to be connected with
Israel. —
Ver. 70. ayiwv a predicate : irpoiropevo-Q in ver. 76 = John will go
applied in reverence to the prophets, as before the Lord (Jehovah), with the view
to the apostles in Eph. iii. 5. Ver. 71. — of giving the knowledge of salvation in
(TUTTjpiav, in apposition with K^pas or., the forgiveness of sins. This is a very
resuming and developing the thought general description of John's ministry,
interrupted by ver. 70, which is paren- hardly differentiating it from that of
thetical. —
IxOpoiv, Twv |j.nroTJVTci)v not : Christ. The knowledge of salvation in
to be anxiously distinguished poetic forgiveness is salvation = Christ's gift.
—
;
synonyms. Ver. 72. iroiTJo-ai in effect : Ver. 78. 8itt jnrXdYX''*' etc., on account
epexegetical of salvation, though for- of, etc., indicating the fountain-head of
mally indicating the aim of the salva- —
salvation the mercy of God, described
tion.
mercy with,
—(lera r. ir., as in ver. 58, to make
for to show mercy to.
in Hebrew phrase as the bowels of
mercy of our God. liri<rKî|;crai : the —
ayia%, holy, applied to another of Israel's future (aorist in T.R.), though in few
sacred inheritances the covenant. :
— MSS. (^BL), is doubtless the true read-
Ver. 73. opKov for opKov, depending on ing. In the second great strophe the
p.vT]o-6^vai, a case of inverse attraction, verbs are all future, and describe what
the noun by the relative (Sv, object of is to be. —
dvaToXt) happily rendered :
fifioorev) instead of the relative by the " dayspring " in A. V. The reference is
noun. Cf. Lk. xx. 17. Examples from undoubtedly to a light, star, or sun, not
Greek authors Bornemann, Scholia.
in to a branch from Jesse's stem, as it
— Ver. 75. oo-ioTTiTi: the Godward, re- might be so far as usage in Sept. is con-
ligious aspect of conduct (Eph. iv. 24). cerned (vide Jer. xxiii. 5, Zechar. iii. 8,
SiKaioo-vv-Q : the manward, ethical aspect. vi. 12), for its function is IrrKâvai, to
Vv. 76-79. From the general thanks- appear as a light to those in darkness
giving for Divine mercy the song turns (crK(5Tt(,). —
crmij Oavarov vide on Mt, :
to the special cause of gladness afforded iv. 16.
i
— —
47C KATA AOYKAN I. 80. II.
TOO KareuOufai Toiis inSSas i\fiu>' ets 6S0K clp^njs- 80. To 8c

iraiSioi' T)o|ai'e itai ^KparaiouTO rrfcufjiaTi • Kai r^v iv rais ^p^ôiS)
k here only Iws i^fA^pas ^ dva8ei^€ws auTou Trpis ritv 'icrpar^X.
Sir. xliii. H. 1. 'ETENETO Be if Tais iqfi^pais ^KCii'ais, e^TjXOe Sciyfta irap^

Kaiaapos AuyouoTOu, iiroypd^ftrQai irdaaK r^v oikou^^kt]!' •
2. outtj
The Benedictus is steeped in O. T. knows nothing of a general imperial

language " an anthology from Psalms
; census time of Augustus.
in the
and Prophets," Holtz., H. C. 2. There could have been no Roman
Ver. 80. Conclusion : being a sum- census in Palestine during the time of
mary statement on John's history from Herod the Great, a rex socius.
childhood to manhood. irv«ijfiaTi the — : 3. Such a census at such a time could
growing strength of John's spirit, the not have been carried out by Quirinius,
development of a remarkable moral infor he was not governor in Syria then,
dividuality, the main point in the view of nor till ten years later, when he did
the evangelist. iv rats cpi^ftois, in the make a census which gave rise to a
desert places not far to go from his home
: revolt under Judas of Galilee.
to find them ; visits to them frequent in 4. Under a Roman census it would
early boyhood constant abode when
; not have been necessary for Joseph to
youth had passed into manhood; love go to Bethlehem, or for Mary to accom-
of solitude grown into a passion. Meet —
pany him. With these objections in
foster-mother for one who is to be the our view we proceed with the exposi-
censor of his time. Essenes not far off, tion, noting their influence, as we go
but no indication of contact, either out- along, on the details of interpretation.
wardly or inwardly, with them. Ver. I. iv rats '^p.^pai; cKcivais the :
Chapter II. The Birth and Boy- days of Herod (i. 5), and of the events
hood OF Jesus. Vv. 1-5. Joseph and— related in the previous chapter the :
Mary go up to Bethlehem. In these birth of John, etc. —

Sd^fjia (Sok^w) =
verses Luke makes a historical state- 8e8o-Y(j.<Evov, an opinion as oi philosophers ;
ment, which one might have been in- here a decree, as in Acts xvii. 7. onroYpa- —
clined to regard as an illustration of the <j>c<rOai (here and in Heb. xii. 23) the :
aKpCÊia (i. i), at which he aimed, as decree concerned enrolment or registra-

well as of his desire, in the spirit of tion of the population (the verb might
Pauline universalism, to connect the —
be either middle or passive enrol itself,
birth of Jesus with the general history of or be enrolled; the latter the more
the world. In the former respect the probable). For what purpose taxation, —
experience of the exegete is very dis- or general statistical objects —
not indi-
appointing. The passage has given rise cated, and not to be taken for granted as
to a host of questions which have been in the rendering " taxed " in A. V., but
discussed, with bewildering conflict of the former most probably intended. The
opinion, in an extensive critical and hypothesis that the registration had
apologetic literature. The difficulty is reference to statistics meets objec-
not so much as to the meaning of the tions I and 2, because Augustus did
evangelist's words, but rather as to their make or complete a descriptio orbis of
truth. As, however, the apologetic that sort, and such a census would give
and the exegetical interests have been no offence to the Jews or their king.
very much mixed up in the discussions, it Vide Hahn, ad lac. The Greek word for
may be well at the outset to indicate —
taxing is inroTifinjcris. irairav ttjv oLkov-
briefly the chief objections that have p,evT)v the whole habitable world, orbis
:
been taken to the passage on the score terrarum = the Roman empire, not
of historicity. On the face of it, Lk.'s merely the provinces (Italy excluded), or
statement is that the Roman Emperor Palestine, as has been suggested in an
at the time of Christ's birth ordered a apologetic interest to get rid of the diffi-
universal census, that this order was culties connected with a universal cen-
carried out by Quirinius, governor of sus. The usual meaning of the phrase,
Syria, and that the execution of it was and the reference to Augustus as the
the occasion of Joseph and Mary going source of the order, favour the larger
to Bethlehem, To this it has been sense. Augustus reigned from 30 B.C.
objected : to 14 A.D.
I. Apart from the Gospel, history Ver. 2. This verse looks like a paren-
' —
T]^ diroypa<})^ Trpwrrj iyivtro^ T^YejiOfeuoiTOs Tf]s lopi'as KupTjfiou.
3. Kal cTTopeuoiô irdrrcs atToyp(i<ê<TQai, Ikootos eis tt];' iSiav
•n-oXif. 4. 'Ace'PT] Sc itai '\u)(jr\<^ dTro rqs TaXiXaias, ck ir^Xews

NaâpcT, ets ttic 'louSaiai', els ir^Xif AaîS, tJtis KaXeirai BT)0Xe^fi,
SiA TO cti'ai aoTOJ' i^ oikou Kal Trarpids Aa)3i8, 5. dTroYp(i\(<acr0ai
aov Mapidp, rfj fiCfJLKTjCTTeoji^nU * outw yoKaiKi,' oucrj) eyKuw.
1 T] omitted in fc^BD 131 ; found in CLA (om. Tisch., W.H.).

' tytv. before •irpu)T'«j in 5«^D Orig. '"t- (Tisch.). An exegetical device to meet a
<K„.,u,, »m^Vo
difficulty, T
thinks J. w^.oc
Weiss. As in T.R. ABCLA (VV.H.).
» eavTov in ^cBDLH (Tisch., W.H.) * e|tvt|<rr. in ^.^BCDLE.
» Omit yvvaiKi ^BCDLH i, 131 (Tisch., W.H.)
thetical explanation, and is actually evangelist is interested in. —

cl$ tt|v l8Cav
bracketed in W.H. One could almost irdXiv (or ea-oTovi ir., W.H.). Does this
wish it had been omitted, or that there mean to the city of his people, or to the
were reason to believe, as has been city of his abode ? If the former, what
suggested by several writers, that it is a a stir in Palestine, or in the world if
gloss that has found its way into the irivTe% be taken widely ! regular A
text, and that Lk. is not responsible for " Volkerwanderung " (Holtzmann in
—
it so much trouble has it given to com- H. C). Sensible of this, some (Hahn,
mentators. Text and sense have alike e.g.) take the reference to be to the
—
been disputed. avTq has been taken as place of residence (Wohnort not Stamm-
avTTj = self, not aviTj = ilia, the same, ort), implying that Bethlehem was for
to make room for a distinction between Lk. as for Mt. Joseph's home, and that
the decree and its execution or com- they merely happened to have been
pletion ten years after by Quirinius, so living inNazareth just before. But ver.
meeting difficulty No. 3. This device is 7 implies that Joseph and Mary had no
now generally discarded, -irpw-rr) has house in Bethlehem. Peine quotes,
been taken as = irpoTcpa, meaning this : with a certain amount of approval, the
census took place before Quirinius was view of Schneller (Kennst du das Land)
governor, a possible but very improbable that Joseph was not a carpenter but a
rendering, not to say that one fails to mason, and that Bethlehem was there-
see the object of such a statement. The fore his natural home, being the head-
true text is avni diroY. irpwTT) iy4v., and quarters of that craft then as now. On
the meaning that census took place, as
: this view, Joseph had simply been in
a first, when, etc. But why 05 a first ? Nazareth building a house, not at home,
Because, reply many, there was a second, but away from home for a time as an
under the same Quirinius, ten years artisan.
later, known to Lk. (Acts v. 37), Vv. 4, 5. Joseph and Mary and
disastrous in its consequence, and which Nazareth are here referred to, as if they
he was anxious his readers should not had not been mentioned before (i. 26, 27),
confound with this one (so Hahn and implying that Lk. is here using an inde-
others). —
T|-y£|xovevovTOS this raises a : pendent document (Holtz., H. C). airo —
question of fact. Was Quirinius T. FaX., IkwoX. used with classical accur-
:
governor then ? He was, admittedly, acy; iir6 = direction from, Ik firom within
governor of Syria ten years later, when (C. G. T.). —
4| oiKow Kai irarpids, "of
he made the census referred to in Acts the house and family," R. V. olKot, —
v. 37. Either there is a mistake here, or iraTpiaC, i^vXai represent a series of
Quirinius was governor twice (so A. W. widening circles. — d.Troypdij/aa'Oai, to be
Zumpt, strenuously supported by Farrar, enrolled. Bethlehem was Joseph's
If
C. G. T., ad loc), or at least present in home, he would have gone to Bethlehem
Syria, at the time of Christ's birth, in sooner or later in any case. Because of
some capacity, say as a commissioner the census he went just then (Hahn).
in connection v/ith the census. cvv Mapiap., coming after d.-iroypd^jj.,
Ver. 3. irdvTts: not all throughout naturally suggests that she had to be
the world, but all in Palestine the execu- — enrolled too. Was this necessary ? Even
tion of the decree there being what the if not, reasons might be suggested for
— — —— —
472 KATA AOMvAN II.
6, EY^ftTO 8c ir TW elfat auroos inel, eTrXiô-0T)aa>' at TJfi^pai
TOO TeKcii' aurf]y. 7, Kai Itckc tov uiof uuttjs TOk- Trpu)T<5TOKot',
icat icnrapydvuiaev a6T6v, ical df^KXifCf aoioi' iv vQ^ îrvr] • 8i6ti

ouK I*]*" auTois TOTTO? iv Tw KaTaXufiaTi.
8. Kal TTOip^fes âoK ^k tt) X*^P? "TJ ''^"'''in
Q-ypaoXoorrcs Kal
<|)uXda(jorr£s 4)uXaKds ttjs >'oktos ^ttI ttji' TTOi}ivr^v airiov. 9. Kal
iSou,^ ayycXos Kupiou cWottj auTotS) Kal 86â Kupiou 'ir6pi,Aap,<|/€t'
auTOus • Kai ^<}>oPi^0T](7af 4'opo*' p-^y*'"*'' ^^ "^^^ flitev aurois 6

ayycXos, " M^ ôêlaQt ' i8ou ydp, euayyeXiôpai iifilv )(apdi'
ftcydXric, tjris lorai Tram tw Xau • II. on eTeyQy] opiK <n7p,epov
o-ti»Ti]p, OS eoTt XpiOT^s Kupios, cr iroXci Aapi8. 12. Kal toGto

opiv TO ' CTTjpcioi' •
eupiâcTc Pp^(t)09 ccnrapyai'wpet'oi', Keipei/ok ev
rp * (JxirrT)." 13. Kol c|ai<|)KT)s iyivero aiiv t(L dyyAw ttXtjOos
» Omit TTi tÂBDLH, • t^BLH omit tSov.

' TO is omitted in BH 130 (W.H. relegate to margin).
* For K€ip.cvov cv rt] ârvi] ^D
68 read simply tv <j)aTVTj (Tisch.). BLH i, 33 al.
have Ktti KEipevov (W.H.). Most MSS. omit tij before <âT.
her going with her husband her con- : place was too crowded for a birth, and
dition, the intention to settle there as that therefore they retired to a stall or
their real home, she an heiress, etc. cave, where there was room for the
lyKvo) (here only in N. T.), preparing for mother, and a crib for the babe (vide
what follows. ch. xxii. ii).
With reference to the foregoing state- Vv, 8-13. The shepherds and the
ment, it is generally agreed that a census angels. —
Ver. 8, iroip.eves, shepherds,
of some kind must have taken place. without article ; no connection between
Meyer and Weiss, following Schleier- them and the birthplace. aypavXoiivTCs —
macher and Olshausen, think that the (ayp«59, avXi^, here only), bivouacking,
event was something internal to Judaea, passing the night in the open air imply- ;
and concerned the revision of family ing naturally a mild time of the year
genealogical registers, and that Lk. was between March and
November. In
misled into transforming this petty winter the flocks were in fold. Ver. 9. —
transaction into an affair of world- «ir€'<7nj, used elsewhere by Lk. in re-
historical significance. This is not satis- ference to angelic appearances, eighteen
factory. It would be much more satis- times in his writings in all = stood
factory if it could be shown that Lk.'s beside ; one more than their number,
historic framing of the birth of Jesus is —
suddenly. irept^Xan\j/«v here and in :
strictly accurate. But most satisfactory Acts xxvi. 13, only, in N. T. = shone
of all is it to know that such a demon- around. iô^rfO-qcrav, they feared
stration, however desirable, is not vital greatly yet they were not utterly un-
;
to faith. prepared, their thoughts had been of a

Vv. 6, 7. The birth. —
lir\rfor9i)<Tav al Divine gracious visitation waiting for —
T|.,as in i. 57. In this case, as in that the consolation of Israel subjective and
—
;
of John, the natural course was run. objective corresponding. Ver. 10.
laTrapyavuo-ev (here and ver. 12), ov€k- cvayYcXCÔfiai, etc., I bring good news
Xivev the narrative runs as if Mary did
: in the form of a great joy (cf. i. 19).
these things herself, whence the patristic -rravTl Ty Xa^, not merely to you, but to
inference of painless birth. ôirvQ, in the whole people (of Israel, vide i. 68).
a manger (in a stall, Grotius, et al.). — Ver. ri. o-btTqp: a word occurring
itaTaX-up.aTi, in the inn, not probably a (with crtrrr\pla) often in Lk. and in St.
•jrorSoxstov (x. 34), with a host, but Paul, not often elsewhere in N. T.
simply a khan, an enclosure with open Kupios : also often in Lk.'s Gospel,
recesses. The meaning may be, not where the other evangelists use Jesus.
that there was absolutely no room for The angel uses the dialect of the
Joseph and Mary there, but that the apostolic age. —Ver. 12. cri\\t.elov, the
—— —
6— 18. EYArrEAION 473

(TTparias oupai'iou,^ aivouirrtav toc Q€6v, koI XeyovrinVy 14. " Aoâ
iv 6»J/iCTT0ts ©€w, Kal eiri y>]s eipTi^ ' iv oLv'Spwirois euSoKia."
I5» Kai eyeVcTO, 6s diriiXQoi' dir' auTWf els Toe oupacoi' 01 ayyeXoi,
Ktti ol a'/6puTroi 01 TTOtfjieVes ^ eiTTOK* irpos d\Xi]Xous, " AiA.6wfJi€K
8r) ews BTjQXeep., Kal iScujxec to pT]/ia tooto to yeyoi'os, o 6 Kupios
eyi/wpicrci' r]ii.lv" i6. Kal •qXflok orreuaovTCS, Kal di'eupof Tr]y t€
Mapidp. Ktti Toi' 'l(do-)^4>, Kal to Pp£'4)os Kcip.ecoi' iv ttj <j)(£Tni].
17. iBoi^Tes 8e Sieyi/cSpiaai' * irepl tou pr^jxaTos tou XaXrjOerros

auTois irepl tou iraiSioo toutou. 18. Kal irdjTcs oi dKoucramrcs
1 ovpavov in BD (Trg., W.H., margin).

* The documents are divided between cvSoKta and cvSoKias. Most recent
editors favour the latter, following vet. Lat. ÂBD, Vulg., Iren. !••. Orig. l*t.
W.H. place evSoKias in text and cuSoicia in margin.

^ ^BLHomit 01 avOpw-iroi found in ADA al. pier. Tisch., W.H., cm. J.
I
Weiss suggests that 01. iroip-evts is an ancient gloss which in one branch of the
tradition crept into the text, in another displaced 01 ov8.

* cXaXovv in t^B. • cyvupio-av in ^BDLs,
sign just that which might, but for fore- Vv. 15-20. The shepherds go to
warning, have been a stumbling block ; Bethlehem. —
SUX6wp,cy 81^, come let I
the Saviour and Lord lying in a crib, in us go. The force of 81^, a highly
a cattle stall, or cave So Hahn, but 1 emotional particle (the second time we
Godet and Schanz take " sign " merely have met with it, vide at Mt. xiii. 23),
in the sense of means of identification. can hardly be expressed in English.
Ver. 14. The angels^ song. — If we re- The rendering in A. V. (and R. V.),
gard the announcement of the angel to " Let us now go," based on the
the shepherds (w. 10-12) as a song, assumption that S^ has affinity with
then we may view the gloria in excehis TJSij, is very tame, giving no idea of the
as a refrain sung by a celestial choir mental excitement of the shepherds, and
t-TrXTJflos (TTpaTids ovpaviov, ver. 13). the demonstrative energy with which
With the reading cvSoK(as, the refrain they communicated to each other, com-
is in two lines :
rade-fashion, the idea which had seized
1. " Glory to God in the highest." their minds. " The 8tj gives a pressing
2. " And on earth peace among men, character to the invitation," Godet.
in whom He is well pleased." Similarly Hahn = " agedum, wohlan,
elpi^vrj 2 answering to i6%o. in i ;
in doch ". Cf. 8^ in Acts xiii. 2. The
€irl yrjs to Iv in|;£<rTois av6p«iirois to 8ia in 8UX0wp.ey suggests the idea of
—
I
0ew. With the reading 6vSoK(a (T.R.), passing through the fields. Iws (con-
it falls into three : junction used as a preposition) may
1. Glory to God in the highest. imply that it was a considerable distance
2. And on earth peace (between man to Bethlehem (Schanz). pTJp,a, here =
—
and man). "thing" rather than "word". Ver. —
3. Good will (of God) among men. 16. inrevcravTcs, hasting; movement
Iv i>j;io-Tois, in the highest places, proper answering to mood revealed by 8ij. n^v —
abode of Him who is repeatedly in these T€ Mapiap., etc., mother, father, child,
early chapters called "the Highest". recognised in this order, all united
The thought in i echoes a sentiment in together in one group by n. The
the Psalter of Solomon (18, 11), ft^-yas 6 position of the babe, in the manger,
0cbs Tjiioiv ical cv8o|os Iv iij/io-Tois. noted as corresponding to the angelic
ciiSoKias is a gen. of quality, limiting dv- announcement hence in ver. 17 the
;
8pa»7rois = those men who are the objects statement that the shepherds recognised
of the Divine c-uSoKia. They may or —
the correspondence. Vv. 18, 19. The
may not be all men, but the intention is shepherds of course told what they had
not to assert that God's good pleasure seen in Bethlehem, and how they had
rests on all. J. Weiss in Meyer says
— been led to go there, and these verses
ToT? CkXcKToIS- state the effect produced by their story.
—
: —
4M KATA AOYKAN II.
iQaufiaaav irepi Tdv XaXrjO^rrwc otto Twf iroiu.iwwi' ttoos auTOos.

IQ. 1^ 8e Mapiclfi, TTcikTa o-uKenipei xd pi^jiara xauxa, au|iPa\Xouo-a
ik* xi] Kap8ia auxfjs- 20. koi €TTeorxp6v|faK ^ oi xroifieVes, So^dJôrres
Kttl aivoCrres Toy &eov iiri irdaiK ols fiKOuvav Kai etSof, Ka6h>9
Aa\T|0T) trpos auxous.
21. KAI ox« iTT\r]<TQi]cray r\yi4pai. ^kxo) xoG ir€pixc)X€Li' rb TraiStor,*
itai ckXiÔti xo Ok'Oâ aoxou *It)<j-oos, x6 KXi^dec u7ro xou AyyAoo Trpo
Tou (ruXXT|4)0f|i/ai ainby iv x^ KOiXm.
22. KAI 0X6 i-n\r\(TQr](Tav at i^jxepai xou Ka9apicrfj,ou auxcuf, Kaxd
rbv v6iiov M(i»o-^w5, d.yriyayoy aurbv eis 'Upocr6Xu|jia, uapaaxTJaai xui
Kupita), 23. Ka6a)S Yc'YpaTTTOi iv I'opu) Kupiou, '"Oxi irdi' apaei'

StavoiyoK fii^xpaK ayiok xw Kupi'u KXT]07]or€xai •*
24. Kai xou Souâi
I here only
in N. T.
«»
ViXTiay, Kaxd to i<» »
cipTjfjLEt'ot' et*
j/Hi,'
f op,w °
Kupiou,
t.,- » »
Zcuyos TpuyoKWi' tj
.,
b here only c b ^ 4
> '^ >
in N. T. ouo KCoaCTOus ircpiorcpuK.
^ virco-xpcxlâr in all ancials.

' avxov in fcÂBLAH al. (Tisch., W.H.). D has to watSiov.
' Tw before vofiw in ^BDL.
* yoatrovi in ^B ; y€o<r<rov9 in ADLA.
All wondered, but Mary thought on all form of the name for Jerusalem, Mcpo
the wonderful things that had happened o-6Xvpa, occurs here and in a few other
to herself and to the shepherds keep- ; places in Lk. 'IcpovaaXi^p is the more
ing them well in mind (o-uveTT]pei), and —
common form. irapacrxritrai, a word
putting them together ((rv|i.paXXov<ra, used by Lk. and St. Paul (Rom. xii. i),
confer ens, Vulg.), so as to see what they in the sense of dedication. This act
all meant. The wonder of the many was performed in accordance with the
was a transient emotion (aorist) this re- ; legal conception that the first-born
collecting and brooding of Mary was an belonged to God, His priestly servants
abiding habit (truvexi^pci, imperfect). before the institution of the Levitical
Vv. 21-24. Circumcision and pre- order (Num. viii, 18, 19). J. Weiss
sentation in the temple. Ver. 21. lirXi^tr-— suggests that the narrative is modelled
Orjo-av,as in i. 57, ii 6, and again in on the story of the dedication of Samuel
ii. 22 in the first two places the re-
;
(i Sam. i. 21-28). —
Ver. 23. y^ypoirTat:
ference is to the course of nature, in the the reference is to Ex. xiii. 2, and the
second two to the course prescribed by statement implies that every first-born
the law. —
Tovi irtpiT«p,€iv, the genitive male child, as belonging to God, must
not so much of purpose (Meyer, J. be ransomed (Ex. xxxiv. 19, Num. xviii.
Weiss), but of more exact definition 15, 16). —
Ver. 24. tov Sorivai: parallel
(Schanz vide Burton, M. and T., § 400,
; to irapacrT-qorai, indicating another of
on the use of tov with infinitive to the purposes connected with the visit to
limit nouns). teal <ifXii9T|— the Kal may : Jerusalem. The mother went to offer
be taken as "also" = He was circum- her gift of thanksgiving after the days of
cised (understood), and at the same time purification were ended. t^ clpTipcVov,
His name was called Jesus, or as intro- in Lev. xii., where alternative offerings
ducing the apodosis and = then (so : are specified a lamb, and a turtle dove
:
Godet and Hahn). It might have been or a young pigeon ; and in case of the
dispensed with (superjluit. Grotius). poor two turtle doves, or two young
Ver. 22. Kaxa tov v<5pov M. The law pigeons, the one for a burnt oft'ering,
relating to women after confinement is the other for a sin offering. Mary
contained in Leviticus xii. avTiyaYov — brought the poor woman's offering. The
at the close of these forty days of purifi- question has been asked, why any purifi-
cation His parents took Jesus up to cation in this case ? and the fact has been
Jerusalem from Dethlehcm. The Greek adduced in proof that the original docu-
— — — — ::
25. Kai 1800, r\v SfSpwiros ^ iv 'lepouaaXiîi., w ocofia lujjiewv,
Kal 6 acSpoJTTos oCtos StKaios koI "cuXaPTis, TrpoaSe)(opcfos irapa-cActs ii 5;

\ - »i '\ ^ n " "a • 2 > > > ' Â ^ » viii. 2;
K\T](n»' Tou lapaT|\, koi nceufjia Ayiov rjf* eTr auTOf •
20. Kai tjk xxii. is.
auTw K6)(pY)fi,aTiafj,£>'oi' uir^ tou FlfCuiJiaTos tou 'Ayiou, fiT)

* iSeii' d Heb. xi. 5.
^ OdvaTov irpiK ^^
^ iSt) toi* XpiaTot' Kupiou. 27. Kal rjXOei' ei* tw
n>'€up.aTi eis TO tepoj' •
Kal iv tw ciCTayciYeii' tous yoccis to iraiStoi'
'\ii](ToOv, tou rroir](Tai auToiis Karcl to eiOio-fieVof tou KOfiou irepl auTou,
28. Kal auTos c8e'|aT0 auTO els Tcis dyKctXas auTou,* Kai euXoyTjcre
TOK Qeov, Kal etire, 29. " Huv diroXueis toc SoCXok aou, SeoTroTa,
KaTo, TO pr\fi.d aou, iv eip-qyr^ •
30. OTi etSoc ol 6<^daXp.oi fjiou rh
1 avOpcdiros before tjv in ^B (Tisch., W.H.). rfr av. in ADLA (not to be sum
marily rejected, J. Weiss),
' tjv before ayiov in ^BLA al., e. T.R. = D.
•irpivti in ADA; -srpiy av in BF 36 (W.H. bracket ij and read -irpiv av) ; Tpiv
T| av in L 33 (Tisch.).
* J^BL omit ovTov (Tisch., W.H.).
ment used by Lk. knew nothing of the XvTpuo-iv in ver. 38. —Ver. 26. rjv
virgin birth.
used for
—yovcis, ver. 27, has
the same purpose (vide
Hill-
been icexpTiliaTio-fi^vov, had been revealed
(for the verb vide Mt. ii. 12), how long
it
miLnn,jfahrb.f. pr. TkcoL, 1891).

Simeon. Ivp,c(dV, intro- —
before not indicated. p.T) ISciv: we have
here an instance of the aorist infinitive

—
Vv. 25-28.
duced as a stranger (av8p«i>iros tjv). The referring to what is future in relation to
legendary spirit which loves definite par- the principal verb. In such a case the
ticulars about celebrities of Scripture aorist is really timeless, as it can be in
has tried to fill up the blank. The dependent moods, vide Burton, M. and
father of Gamaliel the son of Hillel, r. § 114. irplv
,
—
ov tS^j irplv here
•»] :
one of the seventy translators of the and in Acts xxv. 16 with a finite verb,
Hebrew Bible, are among the suggestions. usually with the infinitive, vide Mt. i.
A bracketed passage in Euthy. Zig. says, 18, xxvi. 34. —
Ver. 27. ev t^ nvcvftari
in reference to the latter suggestion, observe the firequent reference to the
that Simejn alone of the company ob- Spirit in connection with Simeon, vide
jected to the rendering of Isaiah vii. 14 : w. 25 and 26.— €Wi<rp.eVov («8iJ;w), here
" the virgin shall conceive," and that an only in N. T. according to the eitah-
:
angel told him he should live to take the lished custom of the law. Ver. 28. ical, —
virgin's son into his arms. S^koms ical as in ver. 21, before IkXiÔkj, introducing
(vXaî]S. The evangelist is careful to the apodosis " then " in A. V. and R. V.
make known what this man was, while — avTOS, not necessarily emphatic (Keil,
giving no indication who he was (" who Farrar), vide i. 22.
they were no man knows, what they Vv. 29 32. dimittis. Nunc
Ver. 29. —
were all men know," inscription on a vvv, now, last, of a hope long
at
tombstone in a soldiers' graveyard in cherished by one who is full of years,
Virginia), just and God-fearing, a saint
— and content to die. airoXtjcis, Thou re- —
of the O. T. type. 'irpo<r5€xo|A«vos leasest me, present for the future, death
irapaKXrio-iv r. '\. an earnest believer
: near, and welcome. SovXov, StViroTa — :
in the Messianic hope, and fervently slave, master terms appropriate at all
;
desiring its early fulfilment. Its fulfil- times to express the relation between
ment would be Israel's consolation. The God and men, yet savouring of legal
Messianic hope, the ideal of a good time piety. tv tlpr^v-Q, in peace ; he has had
coming, was the child of present sorrow enough of life and its service, and the
— sin and misery prevalent, all things purpose of life has been fulfilled by the
out of joint. The keynote of this view crowning mercy of a sight of the Christ
is struck in Is. xl. i. " comfort ye ". : death will be as a sleep to a labouring
'R'apaKaXciTc. The Rabbis called Messiah —
man. Ver. 30 gives the reason for this
the Comforter, Menahem. Cf. irpoo-Scx. tranquil attitude towards death. rh
— : —
476 KATA AOYKAN II.
aft)T^pi6v <rou, 31. 8 TjToip.aaas kotcI iTp6(T<tnToy rrdyrutv tu)V \aC)y
32. 4>ws CIS diroK(iXu4'iK iQyCtv, koi Soâc Xaou aoo 'lapaTJX."
1^;^. Kai ii»' 'lwCT^4> Kai 1^ f''^'1'"lP
auTou ^ Gaup.dôi'Tcs cTri tols
Xa\ou)j.^k'Ois ircpi auToG. 34. Kai coXcSyrjcrci' aureus lufxeoSi', Kai
Mapiol|x '*
e Phil. J. 16. elirc irpos tJ|i' ^T]T^pa auTou, *l8ou, oCtos *
Kelrai els
iii. 3. nrwcrii' Kai &vd(rTa(Tiv ttoXXwi' ^c tw 'icrpai^X, koi els <rt]|ji€io»'
dKriXeyofiCfoi' • 35. (Kai ctou Zk^ outtjs ttj^ vI/uxV SieXeuo-erai

pofx4>aia ) OTTus &v d'n-0KaXu4>d(ija'iK ^k xroXXuf KapSiuk* SiaXo-
YtCTfAOl."
fRev. il.»o. 36. Kai ^p 'Akm *irpo(j>TJTis, OuydTTjp okout^X, 4k <j)uXr]s 'Aai^p •
auTT) irpopc^TiKuia iv i^fi^pais iroXXais, ^

îô-ao-a Irri p-exol deSpos
* For Tjv . . . 6av(i. read r|r o iraT»ip avrov ksi tj (itjttjp Oavft. with ^BDL i,
131. i>5L retain second avrov. The substitution of lwo-T](f> for o irarTjp explains itself.
* 8c omitted in BLE. • (Mxa av8po9 before trij in ^BLA 13, 33, 6g, 131.
<ru)Tiipiov = TTjv (r*»ry\piav, often in Sept. destined to be much spoken against

—Ver. 31. Trdvrwv rwv Xauv : all (avTiXfydfievov) this inevitable because ;
peoples concerned in the salvation, at of a mother's intense love. Mary's

least as spectators. —
Ver. 32. <})ws els 4. sorrow is compared vividly to a sword
I.: the Gentiles are to be more than (^«|i<(>aia here and in Rev. i. 16, and in
spectators, even sharers in the salvation, Sept., Zech. xiii. 7) passing through her
which is represented under the twofold soul. It is a figure strong enough to
aspect of a light and a glory. (|>ws and — cover the bitterest experiences of the
Soâv may be taken in apposition with S Mater Dolorosa, but it does not
as objects of '^roip.ao-as salvation pre- : necessarily imply prevision of the cross.
pared or provided in the form of a There is therefore no reason, on this
light for the Gentiles, and a glory for account at least, for the suggestion that
Israel. Universalism here, but not of ver. 35a is an editorial addition to his
the pronounced type of Lk. (Holtz., source by the evangelist (J. Weiss).
H. C), rather such as is found even in o-R-ots introduces a final clause which
O. T. prophets. Ver. 33. f\v —
the con- : can hardly refer to the immediately pre-
struction is peculiar, the verb singular, ceding statement about the sword
and the participle, forming with it a piercing Mary's soul, but must rather
periphrastic imperfect, plural = was the indicate the purpose and result of the
father, and was the mother, together whole future career of the child, whereof
wondering. Vide Winer, § 58, p. the mother's sorrow is to be an inci-
651. The vn-iter thinks of the two dental effect The connection is Kcirai :
parents first as isolated and then as els ITT., etc. .ov d-iroKaX. The
. . &iro>s
united in their wonder. Ver. 34. — general result, and one of the Divine
(v\6yq<riv " the less is blessed of the
: aims, will be the revelation of men's
better ". Age, however humble, may inmost thoughts, showing, e.g., that the
bless youth. Jacob blessed Pharaoh. reputedly godly were not really godly.
Ktirai, is appointed tls irrwo-iv, etc. — Observe the &v in this pure final clause.
generally, this child will influence His It does not affect the meaning, Godet
time in a decided manner, and to opposite says that it indicates without doubt that
effects, and with painful consequences to the manifestation of hidden thoughts
Himself; a forecast not necessarily be- will take place every time occasion
yond prophetic ken, based on insight into presents itself, in contact with the
the career of epoch-making men. It is Saviour.
so more or less always. The blessing of Vv. 36-38. Anna. Another aged —
being father or mother of such a child is saint of the O. T. type comes on the
great, but not unmixed vsrith sorrow. stage speaking thankfiil prophetic words
Ver. 35. Kat <rov, singles out the mother concerning the Holy Child. Ver. 36. —
for a special share in the sorrow con- ^v either there was there, aderat (Meyer,
:
nected with the tragic career of one Godet, Weizsacker), or there was, there
=
31—40. EYAirEAlON 477

îrra dir& n\<s 'irapOei'ias ourrjs ' 37* •'<*'• tturri X^P** "S ^tuc g here only
J > > > , ' , , o ^ c - /
in N. T.
oyooTjKorraTeao'aput', t] ouk d^noraTO dTro •*
too lepou, KTjoTeiais
KOI Seiô-eCTi ^XttTpcuouao kukto Kal r]|i,€pov 38. Kai aSrrj ^ aur^ h Acu xxvi.
T^ wpa ciricrraaa dcOwfioXoYeiTO t<^ Kupcw,^ Kal eXdXei Trepl auroC IX. 9 z. 2
;
(absol.).
Trdci Tots irpoaSexofi^fOis XuTptDtrif e^* 'icpouaaXi^fji. 39. Kal us
iTiK€<ray diraKxa rd' Kard tov k'op.oK Kupiou, oirôTpcij/ot' ^ cts ttji'
faXiXaiaK, cis T^f ir(JXii' auTu>' * Naâp^T. 40. To Se -jratSiof
T]u|a>'c, Kal ^KparaiouTO ttkcuiaoti,' irXT]pou)ie»'oc ao<îa$ ^^ •

Kal
Xdpis 0eoG r^v in auTO.
1 iÂBLH 33.
c*»s in * BDL omit airo (Tisch., W.H.).
» iÂBDLH 33 al. omit this avrq (Tisch., W.H.). * Oew in J^BDLE
* ^BH minusc. omit ev (Tisch., W.H,) found in DLA al.
* iravTo and without to in t^L (Tisch.) ; iravTa with Ta in BE (W.H.) ; a-iravro
without Ta in D.
' €ir«rTpei|fav in i^BH. vircor. conforms to the common usage in Lk.
* For ci« T. IT. avrcav ^BD have eis ir. eavTwv. * ^BDL omit irvcv|xaTU
!• o-o<j)ia in BL 33 (W.H.). T.R. = t^DA (Tisch.).
lived (De Wette, J. Weiss, Schanz, temple precincts? Ver. 38. The T.R. —
has yet another avn\ here (the third),
Hahn).—'Awa = HSH, i Sam. i. 20
before avT'p, which really seems wanted
fAvva in Sept.) = grace. Of this woman as nominative to the verb following, but
some particulars are given, e.g., her which one can imagine scribes omitting
father and her tribe, which makes the to relieve the heaviness and monotony
absence of such details in Simeon's case —
of the style. av6w|io\o"y€tTO (here only
more noteworthy. The two placed side in N. T.) perhaps no stress should be
:
by side give an aspect of historicity to laid on the preposition olvtI, as the com-
the narrative. —
aSTt) (or avr-ff, the sense pound verb occurs in the sense of the
much the same) introduces some further simple verb in Sept. (Ps. Ixxix. 13). The
details in a loosely constructed sentence, suggestion antiphony between
of an
which looks like biographic notes, with Anna and Simeon(Godet vicissim, ;
verbs left out =

she advanced in years, Bengel) is tempting = began in turn to
having lived with a husband, seven years give thanks. The avTl may refer to
from virginity, the same a widow till spectators = beân to praise God openly
eighty-four years all which may be — before all (Hahn). The subject of her
regarded, if we will, as a parenthesis, praise of course was Jesus (irepi atiTov),
followed by a relative clause contain- and its burden that He was the Saviour.
ing a statement of more importance, — cXaXei points to an activity not con-
describing her way of life = who fined to a single utterance ; she spoke
departed not from the temple, serving again and again on the theme to all
(God) by fasts and prayers, night and receptive spirits. The omission of ev
day. —
Ver. 37. iws either a widow for : before 'Up. in ^B, etc., gives us a
eighty-four years (Godet), or, as most peculiar designation for the circle to
think, a widow till the eighty-fourth whom the prophetess addressed herself
year of her life. The former rendering those waiting for the redemption of
would make her very old married, say, jferusalem (instead oi Israel in ver. 25).
at sixteen, seven years a wife, eighty-
:
Yet Isaiah xl. 2 ' speak ye comfortably—

four years a widow = 107 not im- ; to Jerusalem " makes such a turn of —
possible, and borne out by the iroXXats thought intelligible. And there might
after -^p.^pai; (ver. advanced in days be discerning ones who knew that there
—many). —vtjo-Teâis36, the : fasting might was no place more needing redemption
be due to poverty, or on system, which than that holy, unholy city.
would suggest a Judaistic type of piety. Vv. 39, 40. Return to Nazareth. —
— rvKTtt K. -q. : did she sleep within the TToXiv eavTciiv, their own city, certainly
—
47» KATA AOYKAN II.
4 1 . KAI ^TTOpeu'okTo oi yo*''^? aorou Kar" Itos eis 'lepoocraX^fi ttj
iop'qj Tou itdcTjâ. 42. ptai ore iy^v^ro ItQ)v SwScKa, iya^dyruv *
auTiiv eis 'lepocj6Xufia " icaToi to I0os rqs iopTrjs, 43. Kat tcXcioi-
adrruK rds i^ji^pas, c** tw uiro(TTpe'<|)€ii' auTOuSj inr^\i.€t,ytv 'Itjctous 6
trais iv lcpouaaXi^|x • teal ouk eyyu> 'luaT]<)> Kai rj jjLVJ-njp ' oAtoC.
44. t'op.icroi'Tes Sc auric iv Tjj cucoSta eicai,* tJXOoc i^|j,€pas 68(5»',
ital dKclî^TOOK auT^K ^K Tots auYYCcâi Kal iv ' tois y*'''*<'T°^S

'
45. Kol fii) copcikTcs aoTiJc,' o-7r^<rrp£4»a»' cis 'lepouo-aXTjjx, ^TjToOtTcs^
air6y. 46. Kal ^y*^*'^'™

H''^^' 'HM'^'p'*? Tpcts, cupoc auToc ec tw tcpw,
Ka6e!^6piE»'Oi' GK (iâw Ttoy SiSaaKdXwf, xal dKouorra auxuc, icai
'
avaPaivovTwv in ÂBL 33 al.
* J>^BDL omit «is I., an explanatory addition.

' For ryvw I. Kai tj |i. ^BDL 33 i, al. have cyvwcrav 01 yovcif.
* eivai before €v Tt\ <rvv. in ^BDL i, 33. * B 33 omit this ev (Tisch., W.H.).
* Omit avTOv fc^BCDL. ">
«vo£. in BCDL.
suggesting that Nazareth, not Bethlehem, reminded of the obligation to keep the
had been the true home of Joseph and law (vide Wiinsche, Bcitrdge, ad loc). —
—
Mary. Ver. 40. Tj\i|avt Kal eKparai- Ver. 43. TcXiiuaavTuv t. i\. This
ovTO, grew, and waxed strong, both in naturally means that they stayed all the
reference to the physical nature. wvev- — time of the feast, seven days. This
jiari in T.R. is borrowed from i. 80; a was not absolutely incumbent ; some
healthy, vigorous child, an important went home after the firsttwo days, but
thing to note in reference to Jesus. such people as Joseph and Mary would
ir\r\pov\t.€voY present participle, not =
: do their duty thoroughly. — vircjieivcv,
pU'tuts, Vulg., full, but in course of being tarried behind, not so much intentionally
filled with wisdom mind as well as — (Hahn) as by involuntary preoccupation
body subject to the law of growth. — His nature rather than His the cause will
xdpis a great word of St. Paul's, also
: (Acts —Ver. 44. ky r^ ovvoSiqi,
xvii. 14).
more used by Lk. than by either of the in the company journeying together (<ruv,
other two synoptists {vide i. 30, iv. 22, 68<Js, here only in N. T.), a journeying
vi. 32, 33, 34) here to be taken broadly
; together, then those who so journey.
= favour, good pleastire. The child A company would be made up of people
Jesus dear to God, and the object of His from the same neighbourhood, well
paternal care.
Vv. 41-52. When twelve years old.
acquainted with one another. ^pipas
680V, a day's journey. It is quite con-
—
Lk. here relates one solitary, significant ceivable how they should have gone on
incident from the early years of Jesus, as so long without missing the boy, without
if to say from this, learn all. The one
: much or any blame to the parents not ;
story shows the wish to collect anecdotes negligence, but human infirmity at
of those silent years. There would worst. —
«n»yyeviiri, yyvvroi^ kinsfolk :
have been more had the evangelist had and acquaintances. Had there been less
more to tell. The paucity of informa- acquaintance and intimacy there had
tion favours the historicity of the been lessriskof losing the child. Friends
tradition. —
Ver. 41. kot* fros : law- take up each other's attention, and mem-
observing people, piously observant of bers of the same family do not stick so
the annual feasts, especially that of the close together, and the absence of one
passover. —
Ver. 42. irav SciScKa this : excites no surprise. —
Ver. 45. dva(T|Tovv-
mention of the age of Jesus is meant to T«« : the present participle, expressing
suggest, though it is not directly stated, the purpose of the journey back to
that this year He went up to Jerusalem Jerusalem, where (not on the road) the
with His parents dvaPaivrfvroJv includes
; search took place {cf. Acts xi. 25). The
fHim. At twelve a Jewish boy became a dvd here (as in dveJiiTovv, ver. 44) im-
^son of the law, with the responsibility of plies careful, anxious search. Ver. 46. —
la man, putting on the phylacteries which 'qft^pas rpeis, three days, measured from
: —
4X— 5*. EYArrEAION 479

tTrepwTwrra auTOug. 47- €|tcrrarro 8e iruvTes ol dKouovTe? auTou,
inl rfi (Tuvicrti Kat rats d-iroKpitreo'ii' auToG. 48. Kal iSoi/res auTOK,
i^€Tt\dyr\(Tay •
xat irpSs auTOK iq JJ^^tiiP aoTOu eiTre,^ " TeVt'oi', ti
^TTOiTjaag tqjj.ii' outus ; i8ou, 6 Trarrip ctou kciyw oSuk'wp.ei'oi ei^r]ToG|j,e»''
we." 49. Kal £iTr€ irpos auTous, " Ti on e^TjreiTe fjie ; ouk i^Seire
oTi €f Tois Tou irarpos p.ou Sei eiâi fjie ;
'
5'^' ^^^^ auTol ofi
(Tvvy\Kav TO pTJfia o eXdXTjcrei' auTOis- 5'^* '^"^^ Kax^Pri fier' auTWK,

Kttl T)X9ei' €15 NajâpeT Kal r^y oTroTaatreJfi.ei'OS auTois- Kal i^ p.T)Trjp
auTou SicTi^pci irdvra rd pY^fiara xauTa' cc tyj KapSia auTfjs.

Rom. xiii
52. Kal 'It]ctou9 '
irpo^Koirre aoîa* Kal iqXiKia, Kal x^^^P^ti irapd 12. Gal. i
14. 2 Tim.
©€<i Kal dk6pcSlTOl9. ii.i6iiii.g
'
ti.vtv before irpos avrov in ^BCDL.
» B has ?TiTov(i€v (W.H.). » b^BD omit ravra (Tisch,, W.H.).
* €¥ TT] <r. in i^L (Tisch.) ; -nj without ev in B (W.H.).
the time they had last seen Him, not house of my Father (R. V.); the former
implying three days' search in Jerusalem. may be the verbal translation, but the
The place where they had lodged and the latter is the real meaning Jesus wished
temple would be among the first places to suggest. In this latter rendering
visited in the search. ev t^ Up4> pro- —
patristic and modern interpreters in the
:
bably in a chamber in the temple court main concur. Note the new name for
used for teaching and kindred purposes. God compared with the " Highest " and
" "
Some think it was in a synagogue the Des^qtes in the foregoing narra-
—
beside the temple. Ver. 46. Ka6it,6y.ivov, Uve. TEe dawn of a new era is here.
sitting the refore, it has been-infe rred^^s
; Ver. 50. ow (Twr\Kav, they did not
a teacher, hot as~a scholar, among {iv understand no wonder Even we do ; !
jx£o-w) the doctors, for scholars stood, not yet fully understand. Ver. 51. —
teachers only sitting. An unwelcome KaTcî), He went down with them, gentle,
conclusion, to which, happily, we are not affectionate, habitually obedjent_(v-iroTaa-
shut up by the evidence, the posture- "a<J|Ji«vos), yet far away In thought, and
rule on which it rests being more than solitary. Siemjpci : she did not forget, —
doubtful (vide Vitringa, Synag., p. 167). though she did not understand. Ver. —
— eirepcoTwvTtt n othing unusual, and 52, irpo^Koirre, steadily grew, used in-
:
nothing unbecoitltfig" a tnoughtlul boy? transitivel y in later Greek. —

4v tj} oro<j>iqi —
Ver. 47, e|i(rTavTo, were amazed, not Kat tjAikI^, wisdom and (also as, the m
at His position among the doctors, or at one the measure ofJ:he other) in stature,
His asking questions, but at the intelli-~ both gfSwnislink'e reali Real "bo3y, m
gence {<rvv€<r€i) His answers to apparenf in "^the mind growth in mani-
shown in :
the questions of the teachers some- festation of the wisdom within, complete
;
thing of the rare insight and felicity from the first such is the docetic gloss —
which astonished all in after years ot ecclesiastical interpreters, making the
appearing in these boyish replies. Ver. childhood of Jesus a monstrum, and His —
48. ISovTcs refers to the parents. This humanity a phantom. x^'-P'''''* '"'• ®" '*•''
astonishment points to some contrast d., in favour with God and men beloved
— :
between a previous quiet, reserved manner of all no division even among men while ;
of Jesus and His present bearing sudden the new wisdom and the new religion
;
flashing out of the inner life. iq ft^TTip

—
lay a slumbering germ in the soul of the
the mother spoke, naturally a woman, heaven-born boy. ;
and the mother's heart more keenly Chapter HI. The Ministry of
touched. This apart from the peculiar THE New Era Opens. Having related
relation referred to in Bengel's major the beginnings ol the lives of the two
erat necessitudo matris. Ver. 49. ev — prophets ol the new time (chapters i.
Tois Tov iraTpos p.ov, in^ the things of and ii.), the evangelist now introduces
my Father (" about Father's busi- my us to the beginnings of their prophetic
ness," A. V.) ; therefore in the place or ministries, or rather to the ministry ol
i
— — —
480 KATA AOYKAN III.
^
» here only III. I. 'EN eret Be TrerreKaiStKCiTw rfjs r]ye\i.ovias TiPepiou
b Ch. ii. a. Kaiorapo^, *"
i^y^M-o^f ô^'tos HovtIou riiXdrou tt^s 'louSaias, Kal
Texpapxôurros ^ tt]? TaXiXatas HpojSou, <t>LXiinTou 8e tou A8eX4>o(J
auTou T£Tpap)(ourros rfis Ixoupaias Kai Tpa)(wfiTi8o9 x<^P<^S> ta""-
' The spelling of this word varies in MSS. B has it a3 in T.R. ^C rcrpaap-
XovvTos (ter), which Tisch. and W.H. adopt.
John as the prelude to the evangelic itself to apologetic and harmonistic in

drama. In regard to the ministry of terests, and therefore is preferred by
Jesus he gives us merely the date of its many (e.g., Farrar and Hahn). FIovtiov
beginning (iii. 23), attaching thereto a rivXctTov. Pilate was governor of the
genealogy of Jesus. Bengel has well Roman province of Judaea from 26 a.d.
expressed the significance of this chapter to 36 A.D., the fifth in the series of
by the words : Hie quasi scena N. T. governors. His proper title was e-n-i-
panditur. Tpo-TTos (hence the reading of D iirirpo- :
Vv.1-2. General historic setting of irruovTOs ir. »r.) ; usually '^y^H-^*' •" Gos-
the beginnings. For Mt.'s vague " in pels. He owes his place here in the historic
those days " (iii. i), which leaves us framework to the part he played in the last
entirely in the dark at what date and age scenes of our Lord's hfe. Along with him
Jesus entered on His prophetic career, are named next two joint rulers of other
Lk. gives a group of dates connecting parts of Palestine, belonging to the
his theme with the general history of the Herod family; brought in, though of no
world and of Palestine ; the universalistic great importance for dating purposes,
spirit here, as in ii. i, 2, apparent. This because they, too, figure occasionally in
spirit constitutes the permanent ethical —
the Gospel story. reTpapôvvTos, act-
interest of what may seem otherwise dry ing as tetrarch. The verb means
details for ordinary readers of the
: primarily: ruling over a fourth part,
Gospel little more than a collection of then by an easy transition acting as a
names, personal and geographical. tributary prince. —
faXiXaCas about :
Worthy of note also, as against those twenty-five miles long and broad, divided
who think Lk. was to a large extent a into lower (southern) Galilee and upper
free inventor, is the indication here (northern). With Galilee was Joined
given of the historical spirit, the desire for purposes of government Peraea.
to know the real facts (i. 3). The his- 'HpwSov, Herod Antipas, murderer of
toric data, six in all, define the date of the Baptist, and having secular authority
John's ministry with reference to the over Jesus as his subject. <l>iXiir'irov, —
reigning Roman emperor, and the civil Herod Philip, brother of Antipas, whose
and ecclesiastical rulers of Palestine. name reappears in the new name ol
VcT. I. bf It€i, etc., in the fifteenth Paneas, rebuilt or adorned by him,
year of the reign of Tiberius as Caesar. Caesarea Philippi. ttjs 'IrovpaCas icai
This seems a very definite date, render- Tpax«v£Tt8os X(^P<^< so Lk. designates
•
ing all the other particulars, so far as the territory ruled over by Philip. The
fixing time is concerned, comparatively words might be rendered the Ituraean :
superfluous. But uncertainty comes in and Trachonitic territory, implying the

in connection with the question is the : identity of Ituraea and Trachonitis (as
fifteenth year to be reckoned from the in Eusebius. For a defence of this view,
death of Augustus (19 Aug., 767 a.u.c), vide article by Professor Ramsay in
when Tiberius became sole emperor, or Ext>ositor, February, 1894); or, as in
firom the beginning of the regency of A. v., of Ituraea and of the region of
Tiberius, two years earlier ? The former Trachonitis. The former was a moun-
mode of calculation would give us 28 or tainous region to the south of Mount
29 A.D. as the date of John's ministry Hermon, inhabited by a hardy race,
and Christ's baptism, making Jesus then skilled in the use of the bow the latter
;
thirty-two years old the latter, 26

; (the rough country) = the modern El-
A.D., making Jesus then thirty years Lejah, the kingdom of Og in ancient
old, agreeing with iii. 23. The former times, was a basaltic region south of
mode of dating would be more in Damascus, and east of Golan. It is pro-
accordance with the practice of Roman bable that only a fragment of Ituraea
historians and Josephus the latter lends ; belonged to Philip, the region around
: —
EYAriLlAlON
Auaaciou ttjs 'APiXt]ct]S TCTpapxoCrros, 2. eir' 6.p)(icp4i»y ^ "Ai'i'a kuI

Kait£4>a, iy4v€T0 pr\ii.a. 6eoG eirl 'l(jdvv'T]f to>' tou ^ Zaxaptou 0161' iv
TTJ ep>]fx,({)
•
3. Kal i]X9ci' els Traaac tt)i/^ irepi)(wpoc tou 'lopSdcoo,
KT]pu<TCTWt' ^(iiTTio'p.a jAeTtti'oias eis ^(Ijecnc dfiapriwc •

4. ws ytYpaiTTai
ec pi^Xw Xoywi' 'Haaiou tou iTpo4)r]Tou, XeyofTos,"* '
^wi'tj Pow^tos
6C Tij epi])ji(d, 'ETOtjidcraTe tt)»' 686c Kupiou •
cuOeias iroteiTe Tas
^ apxicpcMS in most uncials ;

pi. in minusc. only. ' Omit rov most uncials.
» TTiv is in fc^CDA al. (Tisch.) ; wanting in ABL (W.H.).
* i>^BDLA I, 118, it. vulg. omit XeyovTos.
Paneas. On the other hand, according the correction into the easier dpxiepeuv
to Josephus, his territories embraced (T. R.) and the combination of two
;
more than the regions named by Lk. men as holding the office at the same
Batanaea, Auranitis, Gaulonitis, and time, is likewise somewhat puzzling. As
some parts about Jamnia (various places Caiaphas was the actual high priest at
in Ant. and B. J.). Avorovio-u, etc. — the time, one would have expected his
This last item in Lk.'s dating apparatus name to have stood, if not alone, at
is the most perplexing, whether regard least first = under Caiaphas, the actual
be had to relevancy or to accuracy. To high priest, and the ex-high priest, Annas,
what end this reference to a non-Jewish still an influential senior. One can
prince, and this outlying territory only suppose that among the caste of
between the Lebanon ranges ? What high priests past and present (there had
concern has with the evangelic his-
it been three between Annas and Caiaphas)
tory, or of what use is it for indicating Annas was so outstanding that it came
the place of the latter in the world's his- natural to name him Annas had
first.
tory ? By way of answer to this ques- been deposed arbitrarily by the Roman
tion, Farrar (C. G. T.) suggests that the governor, and this may have increased
district of Abilene (Abila the capital) is his influence among his own people.
probably mentioned here " because it His period of office was a.d. 7-14, that
subsequently formed part of the Jewish of Caiaphas a.d. 17-35. ly^vcro pTJp.a, —
territory, having been assigned by Cali- etc., came the word of God to John ;
gula to his favourite, Herod Agrippa I., this the great spiritual event, so care-
in A.D. 36 ". As to the accuracy ; it so fully dated, after the manner of the O. T.
happens that there was a Lysanias, who in narrating the beginning of the career
ruled over Chalchis and Abilene sixty of a Hebrew prophet (vide, e.g., Jer. i.
years before the time of which Lk. But the date is common to the
i).
writes, who probably bore the title ministry of John and that of Jesus, who
tetrarch. Does Lk., misled by the title, is supposed to have begun His work
think of that Lysanias as a contemporary shortly after the Baptist. iv rji (pr\p.<a.
of Herod Antipas and Herod Philip, or From next verse it may be gathered
was there another of the name really that the desert here means the whole
their contemporary, whom the evangelist valley of the Jordan, El-Ghor.
has in his view ? Certain inscriptions Vv. 3-6. fohn's ministry. Ver. 3. —
cited by historical experts make the TJXOev. In Mt. and Mk. the people come
latter hypothesis probable. Schiirer from all quarters to John. Here John
(The Jewish People, Div. L, vol. ii., goes to the people in an itinerant
appendix i, on the History of Chalchis, ministry. The latter may apply to
Ituraea, and Abilene, p. 338) has no the early stage of his ministry. He
doubt on the point, and says " the : might move about till he had attracted
evangelist, Lk., is thoroughly correct attention, then settle at a place con-
when he assumes that in the fifteenth venient for baptism, and trust to the
year of Tiberias there was a Lysanias impression produced to draw the people
tetrarch of Abilene ". to him. —
KTjpva-<rcDV, etc. here Lk. •
Ver. 2. Kal
Iirl dpxicpcciis 'Avva follows Mk. verbatim, and like him, as
Kaid(j>a, under the high priesthood of distinct firom Mt., connects John's bap-
Annas and Caiaphas. The use of the tism with the forgiveness of sins, so
singular apxi«p^&>s in connection with making it in eff"ect Christian. Ver. 4. —
two names is peculiar, whence doubtless PipXoj \6yo)v Lk. has his own wav of
:
;i
——
482 KATA AOYKAN III
Tpi|3ous auTOO. 5. iraffa <^dpaYC irXirjpwOiâeTai, Kal irSi' opo? Kai
c Ch. xxiii. ' Pout'os Tairei»'<«j0/](T€Tai •

Kal larat rd crKoXid cis euOeiav,' Kal al
30. (Is. xl.
4.) Tpaxciai els oSous Xecas- 6. Kal o<]/CTai irdCTa adp^ to awTripiof
TOO eeoo.' 7. 'EXeyef oof tois ^KTropcuofAcVois o)(Xois PairnaOricai
i-n auToC, " re>'»'T)piaTo ^x^^''*^*'*
''^5 uTT^Seiêc ti^kiv iûyelv diro ttjs
fieXXouo-T]9 opyTJs 8. ironiaare ouf Kapirous dîous ^ ttj? p.€Tavoias •

;
Kal p.T] dp5T]a6€ Xtyeii' if cauTois, riarepa exoficc rot' 'APpadp, •
Xcyw ycip ufAi*', oTi Sokarai 6 Seos ^k xwk' Xl9wi' toutwc eyetpai
Wkko tw 'A^pad^. 9. t]8tj 8e Kal tJ dîVt) Trpos tt)*' piâk* twi'
ScfSpuf Kcirai •
iray ouc SeVSpof \i.i\ TOloui' KapTTOK KaXot' ckkott-
TCTai Kal CIS TTup pdXXerai."

10. Kal (nr]p<jjr(i)v auxok 01 0)(Xoi, X^yoiTeS) "Ti ouv iroiiâofAei'';"
II. 'AiroKpiOels Sc X^yei * auroiSt " O €\<i)v Suo xi^Tufas fieraSoTu
» €v»€ias in BDr. T.R. = J^CLA many verss.

' a|iovs Kopirovs in B. Orig. (W.H. marg.). Most uncials as in T.R. (Tisch.).
* iroiT)vwfjiev in most uncials (Tisch., W.H.).
iXcycv in ^BCL i, 33, 6g al.
introducing the prophetic citation (" in suggesting the use of a common source,
the book of the words"), as he also if not of Mt. himself. The points of
follows his own course as to the words variation are unimportant. Ver. 8. —
quoted. Whereas Mt. and Mk. are con- Kapirovs instead of KapTrov, perhaps to
:
tent to cite just so much as suffices to answer to the various types of reform
set forth the general idea of preparing specified in the sequel. ap^rjo-Se instead —
the way of the Lord, Lk. quotes in con- ot S6^-t]Tt {vide on Mt.), on which Ben-
tinuation the words which describe gel's comment is ;
" omnem excusationis
pictorially the process of preparation etiam conatum praecidit ". While the
(ver. 5), also those which describe the words they are forbidden to say are the
grand result all mankind experiencing
: same in both accounts, perhaps the
the saving grace of God (ver. 6). The raising up children to Abraham has a
universalistic bias appears here again. wider range of meaning for the Pauline
Ver. 5. 4>dpay|, a ravine, here only in Lk. than for Mt. sons from even the ;
—
N. T. €is €v6tias, the crooked places Pagan world.
shall be (become) straight (ways, oSovs, Vv. 10-14. Class counsels, peculiar to
understood) at —
rpaxttai (oSol), the Lk. Two samples of John's counsels to
rough ways shall become smooth. classes are here given, prefaced by a
Vy. 7-g. yohn's preaching (cf. Mt. counsel applicable to all classes. The
iii. 7-10). — Lk. gives no account of classes selected to illustrate the Baptist's
John's aspect and mode of life, leaving social preaching are the much tempted
that to be inferred from i. 80. On the ones: publicans and soldiers. Ver. 10. —
other hand he enters into more detail in €TrT|po)Tuv, imperfect. Such questions
regard to the drift of his preaching. would be frequent, naturally suggested
These verses contain Lk.'s version of by the general exhortations to repentance.
the Baptist's censure of his time. Ver. The preacher would —
probably give
7. cK7ropcvop.evois oxXois what Mt. special illustrative counsels without
:
represents as addressed specially to the being asked. Those here reported are
Pharisees and Sadducees, Lk. less appro- meant to be characteristic. iroiTio-b>p.ev — :
priately gives as spoken to the general subj. delib. Ver. 11. 8vo x« two, one — :
crowd. Note that here, as in the other to spare, not necessarily two on the
synoptists, the crowd comes to John, person, one enough severely simple ;
though in ver. 3 John goes to them. ideas of life. The xnotv was the under
ytwrniara. exiSvuv on this figure vide garment, vide on Mt. v. 40. ^pup.aTa
:
Mt. Lk.'s report of the Baptist's severe the plural should perhaps not be em-
— :
words corresponds closely to Mt.'s, phasised as if implying variety and

—
5-i6. EYArrEAlON 483
Tw fiT) IxovTi •
Kal 6 Ixoic Ppcufiara ojaoiws iroieiTw. 1 2. HXAof
Be Kal TeXwi/ai |3airTi,(79T]cat, ical eiTroi' Trpos auToe, " AiScio-KaXe, ti
;
jron](TOfJi€f ^ " 1 3. 'O Se eiire Trpo9 auTous, " Mr|8ei' irXeot' irapa
TO 8iaT6TaY|ji€coc ufAiv **
TTpdaaeTC. ' 14. EtttjpcStwi' Sc aoToc Kal I Ch xii
23-
o-TpaT€u6fJiep'Oi, Xiyovres, "Kal iQfiets ti TTOiiicrojJiej' ^ ;
" Kal etire
upos auTouS)* " MrjSeVa SiaaetarjTe, fJiTjSc

* o-uKo<}>a»'TilcrT]T6 •
Kal s Ch. xix. S
dpKeiade tois '

c4»cjciois ufiwc." f Rom. vi.
23. I Cor
15. npoaSoKwcTOS 8e toG Xaou, Kal 8iaXoyi|o}i,î'(ai' Ttdyrinv iy ix. 7. 2
Cor. xi. 6
rais Kap8iais aiiTW ircpl too '\(i)dvvo\j, p,i]iroTe auTos eir] 6 Xpiaros,
" 'Eyw paTTTiû
16. d-rreKpicaTO 6 'iwdi/rrjs aTraai Xe'ywi',* p.ef ii8aTi
Ufxds •
ep)(eTai 8e 6 io^xupoTepos p.00, o5 ouk eijuil iKacos Xuaat tok
Ifidrra twi' uiroSirjfidTwi' auTou •

auTos 6|Jids |3aTrTio-£i iv flcEuâTi
1 Again iroiTjo-wjiev in most uncials ; also in ver. 14.

^ Ti "iroi. Kai T](ji€ts ^BCLH i, 69.
in
' atiTois for irpos avirous in BDLH 33 (W.H.),

* ^BL have Xt^wv a-iroo-i o I. (Tisch., W.H.).
abundance (toi irepiacrevovTa, Grotius). acting as informers (against the rich).—

The counsel let him that hath food
is : 6\|/cDviois (oiôv, wveonat) a late Greel; :
give to him that hath none, so inculcat- word, primarily anything eaten with
ing a generous, humane spirit. Here bread, specially fish, " kitchen " salary ;
the teaching of John, as reported by paid in kind then generally wages.

;
Lk., touches that of Jesus, and is Vide Rom. vi. 23, where the idea is, the
evanj;elical not legal in spirit. — Ver. 13. " kitchen," the best thing sin has to
lAKiSev -irXe'ov of ex-
irapa : this mode give is death.
pressing comparison (usual in mod. Grk.) Vv. 15-17. Art thou the Christ? (Mt.
is common to Lk. and the Ep. to Heb. (i. iii. II, 12, Mk. i. 7, 8). Ver. 15. —
4, etc.), and has been used in support of irpoo-SoKwvTo; in Mt. and Mk. John
:
the view that Lk. wrote Heb. " Non introduces the subject of the Messiah ol
iniprobabilis videtur mihi eorum opinio his own accord in Lk. in answer to
:
qui Lucae earn Ep. adjudicant," Pricaeus. popular expectation and conjecture an ;
— irpd«To-«T€, make, in a sinister sense, intrinsically probable account, vide on

sxact, exigite, Beza. Kypke quotes —
Mt. (jiijiroTe, etc., whether perhaps he
might not himself be the Christ ex-
Julius Pollux on the vices of the pub- ;
licans, one being irapcio-'rrpaTTuv, presses very happily the popular state o(
limium exigetts, and remarks that this —
mind. Ver. 16. airaoî might suggest :
word could not be better explained than frequent replies to various parties, uni-
by the phrase in Lk., irparTcuv ir. ir. to form in tenor but against this is the
;
Biar. —
Ver. 14. orTpaT€v6|X€voi, " soldiers aorist oiTrEKpivaTo, which suggests a
on service ". R. V. margin. So also single answer given once for all, to a
Farrar. But Field disputes this render- full assembly, a formal solemn public
ing. " The advice seems rather to declaration. On the Baptist's statemeni
point to soldiers at home, mixing among in this and the following verse, vide on
their fellow-citizens, than to those who Mt. Iv— nv«v|4,aTi 'Ayiw koX -irvpi :
were on the march in an enemy's against the idea of many commentators

country" {Ot. Nor.). Schiirer, whom J. that the Holy Spirit and fire represent
Weiss follows, thinks they would be opposite effects on opposite classes
heathen. —
Siao-eio-qre the verb (here : saving and punitive Godet and Hahn —
only) means literally to shake much, press the omission of Iv before irvpi, and
here =
to extort money by intimidation take nvct}p,a and irvp to be kindred =
= concertio in law Latin. This mili- fire the emblem of the Spirit as a purifier.
tary vice would be practised on the They are right as to the affinity but not
poor. —
(rvKo<})avTTio"r)T€ literally to in- : as to the function. The function in
form on those who exported figs from both cases is judicial. John refers to
Athens here ; = to obtain money by the Holy Wind and Fire of Jitdgment
— — — '
484 KATA AOYKAN III.
Ayiw KOI irvpi ' 17. ou to tttook iy TJj X"-P^ ôtou, Kal SiaKadapicI
TTH' aXufa auToG Kal aufd^ci ^ tov' aiTot* eis tt|*' 6.TtoQr\Kr\y auToG,
t6 Se axupoK KaraKauaci irupl ia^lfrrtf." 1 8. rioWa \iey oZv Kal
Irepa TrapaKaXuc euTiyyeXiêTO to*' \a6v. 1 9. 'O Be 'Hp(uST)9 6
reTpdpxTis, eXcYx<5p.€>'os iir* auTou irepl 'HpuSidSos ttjs yucaiKos

iXiTTTTOo ^ ToG d8€X4>oG auToG, Kal irepl TrdKTWi' wk ^TrotTjae TtovqpQiv
g Act* xxvi. 6 HpwSrjs, 20. Trpo(j60r]KC Kal rouro ^m trdai, itoi' KUT^KXciac TOk
lw(licnr)f iv t^ * <|>uXaK^.
21. 'Ey^fCTO St iy Toi â-imo'&Tji'ai irtavra rhv \a6v, kuI 'lijaou

PairriCTGerros Kal irpoacuxop.^KOU, dKCcpx^'H^ci*' tok oupac^c, 22. Kal
KaTaPrji'tti to flk'cup.a to 'Ayiot' o-uptaTiK^ ei8ei wad* Trepiorepd^
îr' auToc, Kal ^(t>vi]v i^ oupaKoC y€vi<T6ai, Xcyouaai',*' " ZO ct 6 016s
fiou 6 dyairrjT<5s, iv aol Tr]u86KT|aa." 23. Kal auTOS ^k 6 '^

'irjaous
* For Kai Siak. (fiom Mt.) ^B have SiaKaOapai, also <ruvaYay€i.v for trvvalci.
» Omit <t»iXnr»ov ^BDLAi al. ' Omit this Kai ^BD= b, e (Tisch., W.H.).
* Omit TT) t^BDLE. » ws in t^BDL 33.
« Omit Xry. (expletive) with J^BDL versa. ' NBL 33 omit o.
It is,however, not impossible that Lk. above all the crowning iniquity, and yet
read an evangelic sense into John's Lk. forbears to mention the damning sin
words. of Herod, the beheading of the Baptist,
Vv. 18-20. Close of the Baptisfs contenting himself with noting the im-
ministry and life. Lk. gives here all he prisonment. He either assumes know-
means to say about John, condensing ledge of the horrid tale, or shrinks from
into a single sentence the full narratives it as too gruesome. KareKXeio-e in- — :
of Mt. and Mk. as to his end. Ver. 18. — stead of the infinitive the paratactic ;
iroXXa |i£v ovv Kat €T€pa, " many things, style savours of Hebrew, and suggests a
too, different from these " (Farrar, who Hebrew source (Godet).
refers to John i. 29, 34, iii. 27-36, as illus- Vv. 21-22. The baptism of Jesus (Mt.
trating the kind of utterances meant). iii.13-17, Mk. i. 9-11). Iv T<j> PairTicr-
The einiYY*^^^*'''** following seems to Orjvai the aorist ought to
: imply that
justify emphasising frtpa, as pointing to the bulk of the people had already been
a more evangelic type of utterance than baptised before Jesus appeared on the
those about the axe and the fan, and the scene, i.e., that John's ministry was draw-
wrath to come. But it may be ques- ing to its close (so De Wette but vide ;
tioned whether by such a representation Burton, M. and T., p. 51, § 109, on the
the real John of history is not to a cer- effect of iv). —
Kol'i. Pairrio-O^ros: so Lk.
tain extent unconsciously idealised and refers to the baptism of Jesus, in a parti-
Christianised. —
p€v ovv the ovv may be
taken as summarising and concluding
: cipial clause, his aim not to report the fact,
but what happened after it. On the
the narrative about John and p^v as different ways in which the synoptists
mswering to ii in ver. 19 = John was deal with this incident, vide on Mt.
:arrying on a useful evangelic ministry, irpocrcvxopevov peculiar to Lk.
: who ,
Dut it was cut short or pevovv may be

; makes Jesus pray at all crises of His
taken as one word, emphasising iroXXa career here specially noteworthy in
;
tal Irepa, and preparing for transition connection with the theophany follow-
to what follows (Hahn). Ver. 19. — ing Jesus in a state of mind answering
:
'HpuSris the tetrarch named in ver. i.

: to the preternatural phenomena sub- ;
n-epl iravTuv, implying that John's re- jective and objective corresponding.
buke was not confined to the sin with o-wpariK^ ei8€i, in bodily form, peculiar
Herodias. Probably not, but it was to Lk., and transforming a vision into
what John said on that score that cost —
an external event. lii el: the voice, as
bim his head. Ver. 20. — l-iri irdo-i, in Mk., addressed to Jesus, and in the
added this also to all his misdeeds, and same terms.
— :
17—29' EYAITEAION 485

wael eTwi* rpidKorra dpxoficfos,* <iy, ws ev'Ofii^cro, ulos ' 'lto<rt]4>, toG
HXi," 24. Tou MaT^dr, tou Aeui, tou MeXxi, tou 'la>'fti, toG 'icocni]^,
25. TOU MaTTaOtou, tou 'Afxojg) toj Naoufi, tou 'EaXi, roG Nayyai,
^6. TOU MadS, TOJ MarraOiou, rod Zep,6i, tou '\u}(Tr\^, ToG 'louSa,
27. TOU 'iwai'Ka, TOU 'Prjad, tou Zopo^dêX, tou ZaXaOiriX, toG U-qpi,
28. tou MeXxi, TOU 'ASSi, tou Kuo-da, toj 'EXfiwScifi, tou "Hp,
29. tou '\oiar\, tcu 'EXi^l^cp, tou 'lupeifi, toG MaT0dT, toG Aeut,
^ apxo{i€vos before »<rei €. r. in ^BL i, 33, 131, etc. The order of T.R. = that
of ADA a/.
'^
V109 us cvop. in ^BL i, 131 al.
* spelling of many of the names in this genealogy varies in the MSS.
The As
these variations are of little importance I let the names stand as in T.R. without
remark, referring the curious to W.H. or Tisch.
Vv. 23-38. The age of yesus when He Saviour and resolved to give it as a
began His ministry, and His genealogy. contribution towards defining the fleshly
— Ver. 23. KOI axiTos, etc., and He, relationships of Jesus, supplying here
Jesus, was about thirty years of age and there an editorial touch. Whether
when He began. The evangelist's aim this genealogy be of Jewish-Christian,
obviously is to state the age at which or of Pauline-Christian origin is a
Jesus commenced His public career. question on which opinion differs.
apxop'Cvos is used in a pregnant sense, Ver. 24. wv, being, introducing the
beginning — making His beginning in genealogical list, which ascends from
that which is to be the theme of the his- son to father, instead of, as in Mt.,
tory. There is a mental reference to descending from father to son, therefore
air apxîs in the preface, i. i cf. Acts ; beginning at the end and going back-
i. I " all that Jesus began (iiplaTo)
; wards. — is cvo|xi^«TO : presumably an
both to do and to teach ". wo-el, about, — editorial note to guard the virgin birth.
nearly, implying that the date is only Some regard this expression with 'Iwinicfi
approximate. It cannot be used as a following, as a parenthesis, making the
fixed datum for chronological purposes, genealogy in its original form run being
nor should any importance be attached son of Eli, etc., so that the sense, when
to the number thirty as the proper age at the parenthesis is inserted, becomes
which such a career should begin. That being son (as was supposed of Joseph
at that age the Levites began full ser- but really) of Eli, etc., Eli being the
vice, Joseph stood before Pharaoh, and father of Mary, and the genealogy
David began to reign are facts, but of being that of the mother of Jesus (Godet
no significance (vide Farrar in C. G. T.). and others). This is ingenious but not
God's prophets appear when they get satisfactory. As has been remarked by
the inward call, and that may come at Hahn, if that had been Lk.'s meaning it
any time, at twenty, thirty, or forty. In- would have been very easy for him to
spiration is not bound by rule, custom, have made it clear by inserting ovrcos 8c
or tradition. before tov 'HXi. We must therefore
Vv. 24-38. The genealogy. One is rest in the view that this genealogy,
surprised to find in Lk. a genealogy at like that of Mt., is Joseph's, not Mary's,
all, until we reflect on his preface with as it could not to be if Jews were
fail
its professed desire for accuracy and concerned in its compilation.
thoroughness, and observe the careful Vv. 24-31. From Joseph back to
manner in which he dates the beginning David. Compared with the correspond-
of John's ministry. One is further ing section of Mt.'s genealogy these
surprised to find here a genealogy so differences are apparent (i) in both :
utterly different firom that of Mt. Did sub-divisions of the section David to ^
Lk. not know it, or was he dissatisfied captivity, captivity to Christ) there are
with it? Leaving these questions on considerably more names (20, 14), a fact
one side, we can only suppose that the intelligible enough in genealogies
evangelist in the course of his inquiries through different lines (2) they start ;
came upon this genealogy of the from different sons of David (Nathan,
;:
.86 KATA AOYKAN III. 30-38.
30. TOO Zujjiewi', TOO 'louSa, too 'iwcriî^, too 'lotvAy, too 'EXiaKciu,
31. Tou MeXea, toC MaiVdi', tou MaTxaOa, rou NaOac, too Aaîb,
32. too Icaaai, too 'QPi]8, too Bo6|^, tou ZaXfiuf, too NaaCTooii,
33. tou 'AfiifaSd^, too 'ApCip,, tou 'Ecrpojn, too âp^s, too 'looSa,
34. tou 'loKcip, TOO 'leradK, tou 'APpadji, too edpa, too Naxoip,
35. tou lapouXf TOO 'Payau, tou aXeV, too "EPep, tou ZaXd, 36. rov
Kaivav, tou Ap(|>a§dS, tou ZT)p., too Nwe, toO A(ip,6)(, 37. too MaOou
adXa, TOO 'Evu)(j too 'lape'S, too MaXaXcyjX, rou KaXvdv, 38. TOiJ
'EkcSs, too ZtiO, tou 'A8dfi, tou 3cou.
Solomon) ; (3) they come together at vital significance for the original purpose
the captivity in Shenlticl and Zerubbabel of such tables to vindicate the Messianic
:
(4) after runningin separate streams claims of Jesus by showing Him to be

Irom that point onwards they meet the son of David. The Davidic sonship,
again in Joseph, who in the one is the it is true, remains, but it cannot be vital
son of Eli, in the other the son of Jacob. to the Messiahship of One who is, in the
The puzzle is to understand how two sense of the Gospel, Son of God. It
genealogical streams so distinct in their becomes like the moon when the sun is
entire course should meet at these two shining. Lk. was probably aware of
points. The earlier coincidence is this.
accounted for by harmonists by the This genealogy contains none ot those
hypothesis of adoption (Jeconiah adopts features (references to women, etc./
Shealtiel, Shealtiel adopts Zerubbabel), which lend ethical interest to Mt.'s.
the later by the hypothesis of a Levirate Chapter IV. The Temptation and
marriage. Vide Excursus ii. in Farrar's Beginnings of the Ministry. Vv. i- —
work on Luke (C. G. T.). These 13. The Temptation (Mt. iv. i-ii, Mk.
solutions satisfy some. Others main- 1.12-13). Lk.'s account of the tempta-
tain that they do not meet the difficulties, tion resembles Mt.'s so closely as to
and that we must be content to see in suggest a common source. Yet there
the two catalogues genealogical attempts are points ol difference of which a not
which cannot be harmonised, or at least improbable explanation is editorial
have not yet been. solicitude to prevent wrong impressions,
Vv. 32-34a. From David back to and ensure edification in connection with
Abraham. The lists of Mt. and Lk. in perusal of a narrative relating to a
this part correspond, both being taken, delicate subject the temptation of the
:
as far as Pharez, from Ruth iv. 18-22. Holy Jesus by the unholy adversary.
Vv. 34b-38. From Abraham to Adam. This solicitude might of course have
Peculiar to Lk., taken from Gen. xi. 12- stamped itself on the source Lk. uses,
26, V. 7-32, as given in the Sept., but it seems preferable to ascribe it to
whence Canaan in ver. 36 (instead of himself.
Ver. I.hi: introducing a new theme,
HTUJ '" Gen. xi. 12, in Heb.). It is
closely connected, however, with the
probable that this part of the genealogy baptism, as appears from airb rov
has been added by Lk., and that his 'lopSa'vov, the genealogy being treated
interest in it is twofold: (1) universalistic as a parenthesis. —
irX-qpTjs nv£V(.iaTos 'A.,
revealed by running back the genealogy full of the Spirit, who descended upon
of Jesus to Adam, the father of the Him at the Jordan, and conceived of as
human race ; (2) the desire to give abiding on Him and in Him. This
emphasis to the Divine origin of Jesus, phrase is adopted by Lk. to exclude the
revealed by the final link in the chain : possibility of evil thoughts in Jesus no :
Adam (son) of God. Adam's sonship is room for them first example of such
;
conceived of as something unique, editorial solicitude. — iirtorTpexl/ev a. r. M.

inasmuch as, like Jesus, he owed his Hahn takes this as meaning that Jesus
being, not to a human parent, but to left the Jordan with the intention of
the immediate causality of God. By returning immediately to Galilee, so
this extension of the genealogy beyond that His retirement into the desert was
Abraham, and even beyond Adam up to the result of a change ot purpose brought
God, the evangelist has deprived it of all about hy the influence ol the Spirit.
— — ' ;
[V. 1—6. EYArrEAIOJN 487
IV. I. 'IHIOYZ Se r\vtu]i.aro<s 'Ayiou TrXiipY]s ^ &Tti<rrp€êv diri
TOO 'lopSdfOu ' Kai T^yeTO î' tw nccu|jiaTi eis Tqy eprjfioi'^ 2. i^p.^pas
TeaaapciKorra Treipaôfici/os uiro too SiaPoXou. Kal ook eây^y

ouSei' iv Tais i]p,€pai.s €K6ifais * Kal <TuvTeKeaQei.aiav auTwi', uoTcpoi'
iiTeivaae. 3. Kal elirev * auru 6 SidôXos, " El ulos et tou 0cou,
ciire TW XiOo) TOUTO) ifa yckriTai apros^" 4- Kal dircKpidir] iTjaous
Trpos auTcSf, X^ywc,^ " reypairrai, '

'Oti ouk eir* apTW \i6vyt îâcTOi
6 dcOpuiros, dXX* cm irarrl prip,aTi ©€ou.* " ^ 5* ^'''*' dt'ayaywi'
auTOf 6 SidjSoXos €19 opos u<|>rjX6>' ^ cSci|e>' auTw ird(ras toLs paaiXeias
TYjs oiKouixckT]; if oTiyfiTJ xpoi/ou •
6. Kal eiTrcc auTu 6 BidôXoSi
" Zol 8<i5o-(i» TT|K côucriai' TadTT|i' fiiraaai' koI ttji* h6âv auTS>v • oTi
^ irX-rjpTjs before Ay. in ^BDLH i, 33 verss. (Tisch.,

(Iv. Trg., W.H.).
^ £v Tt] epT)[xoj in ^BDL vet. Lat. (Tisch., W.H.).
* i^BDL vet. Lat. omit * eiirev 8e in ^^BDL i, 33. » ^^BL omit Xeywv
« aXX . . . etov omitted in l^BL sah. cop. (Tisch., W.H.).
7 o Sia^. . . . v»(rrjXov omitted in S^BDL i al. (from Mt.).
The words do not in themselves convey resemblance to a loaf. Vide Farrar's

this sense, and the idea is intrinsically note (C. G. T.), in which reference is
unlikely. Retirement for reflection after made to Stanley's account {Sinai and
the baptism was likely to be the first Palestine, p. 154) of " Elijah's melons "
impulse of Jesus. Vide on Mt. r^ytro: found on Mount Carmel, as a sample of
imperfect, implying a continuous process. the crystallisations found in limestone
— Iv T^ riv., in the spirit, suggesting formations.— Ver. 4. Kal a-rrcKpiOTi, etc.:
voluntary movement, and excluding the the answer of Jesus as given by Lk.,
idea of compulsory action of the Spirit according to the reading of i<^BL, was
on an unwilling subject that might be limited to the first part of the oracle:
suggested by the phrases of Mt, and man not live by bread only
shall
Mk. Vide notes there. tv -rfi Ip. this — : naturally suggesting a contrast between
reading is more suitable to the continued physical bread and the higher food of
movement implied in TJyeTo than cU tt|V the soul on which Jesus had been feed-
«. of T.R. Ver. 2. —
^|A€'pas rto-o-. this : ing (J. Weiss in Meyer),
is to be taken along with TJycTo. Jesus Vv. 5-8. Second temptation. Mt.'s
wandered about in the desert all that third. —
Kal dvayaYuv, without the added
time the wandering the external index
; els opos v\^. of T.R., is an expression
of the absorbing meditation within Lk. might very well use to obviate the
—
(Godet). iTfipaôiievos Lk. refers to : objection where is the mountain so
:
the temptation participially, as a mere high that from its summit you could see
incident of that forty days' experience, the whole earth ? He might prefer to
in marked contrast to Mt., who repre- leave the matter vague = taking Him
sents temptation as the aitn of the retire- up who knows how high 1— rrj?
ment again guarding
(ir«ipaa-6TJvai) ; oiKO'up.^vi]; : Mt.'s rov Kdo-p.ov, as
for
against wrong impressions, yet at the in ii. I. —
Iv o-Tiyp.^ X'> '" ^ point or
same time true to the fact. The present moment of time (o-tiy|it) from vrilm, to
tense of the participle implies that prick, whence o-riyfiara. Gal. vi. 17,
temptation, though incidental, was con- here only in N. T.). Ver. 6. —
Iôvortav,
tinuous, going on with increasing authority. Vide Acts i. 7, 8, where this
intensity all the time. ovk e({>ay€v ovS^v word and Svvap.tv occur, the one signify-
implies absolute abstinence, suggestive ing authority, the other spiritual power.
of intense preoccupation. There was — Sti Ifiol, etc.: this clause, not in Mt.,
nothing there to eat, but also no inclina- is probably another instance of Lk.'s
tion on the part of Jesus. editorial solicitude added to guard
Vv. 3-4. First temptation. tu Xi9<o — ;
against the notion of a rival God with

T. possibly the stone bore a certain
: independent possessions and power
; — —"
4«8 KATA AOYKAN iv.
^fioi TrapaSc'Soxai, Kai u ^di' GAw SiSujfjii aiir-qv •

7, ab out' io.f
npocTKorrjo-jjs ^fuTri^f /xoo, torai aoo Trdkra." ^ 8. Kai diroKpiOeis

aoTw eiTrci' 6 'iTjaous, ""Yiraye d-iri<ru p,ou, Zaram ^
YeYpatrrai ydp,^
'
ripocTKUk'iiaeis Kupioc tok Otov ctou,* Kai auToi p.iii'U) Xarpeuo-cis.*
9. Kai r^yayei'' auroi' eis 'kpoucfaXi^p., Kai eaTTjae*' aurov itn. to

irrepoyiot' too lepou, Kai etTref aurui, " Ei 6 ^ ul6s €i toG 0cou, pdXe
aeauToi' errcuGck k({t(i) 10. y^ypaTrrai ydtp, '"Oti tois dyyAots
auTOu ^k'TcXciTai ircpl aoo, too Sia^tuXdâi. <T€ •
11. koI oti €7rl
XCipuf dpooai ere, fjnîroTe TrpoaK<5v|/T|s rrpos Xi'floi' Tot* iroSa aoo.'"
12. Kai dTTOKpiOcls fl-nev aoTw 6 'itjaoiis, "'Oti eipTjrai, '
Ouk
^K-rreipdaeis Kupiof toc Q€6v aoo.'" 13. Kai auKTeXe'aas TrdfTO
TTCipaCTfAOf 6 SidôXo; dTTânr) aTT* aoToo 5)(pi Kaipou.
14. KAI UTTeaTpexJ/cf 6 'itjaous if ttj Sui'dpei too ni'ciJ|xaTos cts
rJif TaXiXataj' • Kai 4>iifXY] e|T)X0e Ka6' oXtjs ttj9 iTEpixupoo Trcpl
aoToG. 15. Kai aoTos eSiSaaKei' iv Taig aucaywyais auTwi', Soâô-
» iraaa in fcÂBDLAH.
^ viraye . . . laT. omitted in ^BDLE 1, 33 al. (from Mt.).
* 7ap omitted by the same authorities.
* ^BDL al. have Kvp. rov 6. a. wpoaK. (W.H.).
' Tjyayev St in ^BLH, which also omit ovrov after tcrTtjaef.
« Omit o fcÂBDLAE.
From the Jewish point of view, it is Schleiermacher that the way to Jerusalem
true, Satan might quite well say this lay over the mountains is paltry. It is
(J.Weiss-Meyer). Ver. 7. crv, emphatic— to be noted that Mt.'s connecting particles
Satan hopes that Jesus has been dazzled (tote, irdiXiv) imply sequence more than
by the splendid prospect and promise: Lk.'s (Kai, St). On the general import of
—
Thou all Thine (terTaitrov-iracra). Ver. — the temptation vide on Mt. Ver. 13. —
8. virayt iaravaisnopartofthe true text, Travra ir., every kind of temptation.
imported from Mt. suitable there, not ; axp'' Kaipoi implying that the same
:
here, as another temptation follows. sort of temptations recurred in the ex-

Vv. 9-13. Third temptation. Mt.'s perience of Jesus,
second.
—'UponaaXi^p., instead of Mt.'s Vv. 14-15. Return to Galilee (cf. Mk.
ayiav ir^Xiv.êvreiJOev, added by Lk., i. 14, 28, 39). —
Ver. 14. vn-carpe^'ev, as
helping to bring out the situation, in ver. i, frequently used by Lk. iv t'q
suggesting the plunge down from the 8vvdp.6i r. Fl., in the power of the
—
giddy height. Vv. 10 and 11 give Spirit; still as full of the Spirit as at the
Satan's quotation much as in Mt., with baptism. Spiritual power not weakened
rov Sia^vXdâi a« added from the by temptation, rather strengthened : post
Psalm. —
Ver. 12 gives Christ's reply victoriam corroboratus, Bengel. — <j>i7fiT]
exactly as in Mt. The nature of this (here and in Mt. ix. 26), report, caused
reply probably explains the inversion of by the exercise of the SiJva|Ats, implying
the order of the second and third tempta- a ministry of which no details are here
tions in Lk. The evangelist judged it given (so Schanz, Godet, J. Weiss, etc.).
fitting that this should be the last word, Meyer thinks of the fame of the Man
construing it as an interdict against who had been baptised with remarkable
tempting Jesus the Lord. Lk.'s version accompaniments Hahn of the altered
;
of the temptation is characterised transfigured appearance of Jesus. Ver. —

throughout by careful restriction of the 15. tSiSoaKev summary reference to
:
devil's power {vide vv. i and 6). The Christ's preaching ministry in the
inversion of the last two temptations is Galilean synagogues. avT<ii>v refers to —
due to the same cause. The old idea of raXiXaiav, ver. 14, and means the
—
7-i8. EYAirEAlON 489
p-cfos OTTO Trai'Twc. 16. Kal rjXOe*' cis ttjc Naâp^T,^ 00 TJv redpa^-
êVos ^ •
Kal eicrr]\9e Kara to eicuQos aoTw, iv ttj i^|i,epa rixiv oraPPdron',
eLs TTjf (Tuvay(x)yr\v, Kal di/ctmrj dkayvwi'ai. 17. Kal eTreSoSr) auTw
îPXioc 'Haaiou toG iTpo<j>i]Tou * •
Kal dt'ttTrTuâs * to Pi|3\ioi/, cupe
Tov^ TOTTOc 00 r\v yeYpap.fieVoi', 18. '
flreufia Kuptoo exr' efie •
oij
eVeKCJ' t'xpicre |jl6 €iayyek'it,ecrQai ^ TrT(i))(ois, dTrc'crraXKe fie ido-aaOai

Tous ffoi'TeTpip.ixfc'i'oos TT]>' KapSiai' '
KT]pu|a(, aixpiaXaiTocs atÊaic,
Kai Tu<|)Xois di'ttPXevj/ic •

dirocrTeiXai Te0paucrp.eVous iv aiîati •
^ CIS Naâp. without ttjv ^BDLE.

' ^LH niinusc. have avaTcB. (Tisch., W.H., marg.).
^ TOW irpo<^. lo". in i^BLE 33, 6g.
* So in t^DA rtZ. (Tisch.) ; avoiâ? in BLE 33 (W.H.).
» Omit Tov ^LE 33 (W.H. bracket).
* tvayyt\iaaa6ai in ^BDLAE n/. T.R. in minusc.
''
(.(urao-dai . . . KoipSiav omit^BDLE 13, 33, 6g (Tisch., Trg., W.H.).
Galileans; construction ad sensunt.— boy and youth goes without saying.

Soâ^^pLcvos equally summary statement
; ave'tm), stood up, the usual attitude in
of the result —
general admiration. Lk. reading (" both sitting and standing
is hurrying on to the following story, were allowed at the reading of the Book
which, though not the first incident in of Esther," Schiirer, Div. H., vol. ii., p.
the Galilean ministry (w. 14 and 15 79) ; either as requested by the presi-
imply the contrary), is the first he wishes dent or of His own accord, as a now
to narrate in detail. He wishes it to —
well-known teacher. Ver. 17. 'Horaiov :
serve as the frontispiece of his Gospel, the second lesson, Haphtarah, was from
as if to say ex prima disce omnia.
: The the prophets the first, Parashah, from
;
historic interest in exact sequence is here the Law, which was foremost in
subordinated to the religious interest in Rabbinical esteem. Not so in the mind
impressive presentation quite legitimate, ;
of Jesus. The prophets had the first
due warning being given. place in His thoughts, though without
Vv. 16-30. jfesus in Nazareth (Mt. prejudice to the Law. No more con-
xiii. 53-58, Mk. vi. i-6a). Though Lk. genial book than Isaiah (second part
uses an editorial discretion in the placing especially) could have been placed in
of this beautiful story, there need be no His hand. Within the Law He seems
suspicion as to the historicity of its to have specially loved Deuteronomy,
main features. The visit of Jesus to prophetic in spirit (vide the temptation).
His native town, which had a secure — evpe r6irov by choice, or in due
:
place in the common tradition, would be course, uncertain which does not ;
sure to interest Lk. and create desire for greatly matter. The choice would be
further information, which might readily characteristic, the order of the day
be obtainable from surviving Nazareans, providential as giving Jesus just the
who had been present, even from the text He would delight to speak from.
brethren of Jesus. may therefore We The Law was read continuously, the
seek in this fi'ontispiece [Programm- prophets by free selection (Holtz.,
stuck, J. Weiss) authentic reminiscences —
H. C). Vv. 18, 19 contain the text,
of a synagogue address of Jesus. Isaiah Ixi. i, 2, free reproduction of the
Vv. 16-21. KaTOL TO eluO^s the re- : Sept., which freely reproduces the Heb-
ference most probably is, not to the rew, which probably was first read,
custom of Jesus as a boy during His then turned into Aramaean, then preached
private life, but to what He had been on by Jesus, that day. It may have
doing since He began His ministry. He been read from an Aramaean version.
used the synagogue as one of His chief Most notable in the quotation is the
opportunities. (So J. Weiss and Hahn point at which it stops. In Isaiah after
against Bengel, Meyer, Godet, etc.) the " acceptable year " comes the " day
That Jesus attended the synagogue as a of vengeance ". The clause referring to
— — —
490 KATA AOYKAN IV.
19. KT]puâi ^k'lauTOk' Kupiou 8€kt6»'.* 20. Kal irTuâs rb PiPXioi',

diroSous Tw oTnjp^TT), eKa0ia€ •
Kal ttcict<»»' iv Ttj aocaYWYTJ °^
d^SaXfAol ^ rjo-af drcKiôiTes auTw. 21. "Hpâxo Be "Kiyeiv irpos

auTous, " Oxi arffiepov ircirXi^pwrai i\ Ypa(|>T] aunr) ck tois wctIi'
ufiwi*. 2 2. Kai ircirres ep.apTupoui' aurw, Kal ^0aufiaô>' ctti tois
XcSyois TTjs x'^pi'Tos, T019 €K7rop€uo}jicVoi9 ^K TOu oTOfiaTos aoToG,

Kol tKcyov, " Oux out6s i<rrn' 6 uios 'lojon^tf* **; ** 23. Kal elirc
Trpos auTotJs, " RiiiTws epciW fAOi Tr]v TrapaPoXTji' Ta6Tii]v, 'larpe,
Oepdireuo-of CT€aoT(5>' •
oaa T|Kouaafi£»' yev6^^€va iv ttj KaTTcpeaoup.,^
TroiTjaoK Kal wSc €< ttj TraTpiSt aoo."

"
24. EiTTC 8e, 'Afir^k' Xeyw i)ûv, oti ouSels iTpo^TT]S Sckt(5s cotic
^ 01 oi}). before iv tt] trvv. in ^BL 33 (Tisch., W.H.).

^ ovxi vios 60-TIV 1. ovTos in J^BL (Tisch., W.H.).
^ £is tt)v K. in ^B DL tis ; K. without ttjv.
the latter is omitted. oiroo-retXai tc- — rebus suavibus et laetis "). In view of the
6pav(rp.cvovs iv a(|>€crei (ver. ig) is im- text on which Jesus preached, and the
ported (by Lk. probably) fiom Is. Iviii. 6, the fact that the Nazareth incident occupies
aim being to make the text in all respects the place of a frontispiece in the Gospel,
a programme for the ministry of Jesus. the religious Pauline sense of X'^P'-^ '^
Along with that, in the mind of the evan- probably the right one = words about
gelist, goes the translation of all the the grace of God whereby the prophetic
captives, blind,
—
categories named poor, broken-hearted,
bruised from the —
oracle read was fulfilled. J. Weiss (in
Meyer), while taking x*^P^f = grace ol
political to the spiritual sphere. Legiti- manner, admils that Lk. may have
mately, for that was involved in the meant it in the other sense, as in Acts
declaration that the prophecy was ful- xiv. 3, XX. 24. Words of grace, about
filled in Jesus. —
Ver. 20. irrvlas, fold- grace :such was Christ's speech, then
ing, avairrvâs in ver. 17 (T. R.) = un- —
and always that is Lk.'s idea. ovxl —
folding. —
vnrrjpe'rQ, the officer of the vl<Js, etc. this fact, familiarity, neutral-
:
synagogue; cf. the use of the word in ised the effect of all, grace of manner
Acts xiii. 5. —
aT«vi£ovT€s, looking and the gracious message. Cf. Mt. xiii.
attentively (aTevi]?, intent, from a and 55, —
Mk. vi. 3. Ver. 23. iravTws, doubt-
Tc(v«), often in Acts, vide, e.g., xiii. 9. less, —
of course rrapapoXriv = Hebrew
Ver. 21. TJplaTo we may take what
: mashal, including proverbs as well as
follows either as the gist of the dis- what we call " parables ". A proverb in
course, the theme (De Wette, Godet, this case.
—
'luTp^, etc. the verbal :
Hahn), or as the very words of the open- meaning is plain, the point of the
ing sentence (Grotius, Bengel, Meyer, parable not so plain, though what follows
Farrar). Such a direct arresting announce- seems to indicate it distinctly enough =
ment would be true to the manner of do here, among us, what you have, as
Jesus. we hear, done in Capernaum. This
Vv. 22-30. The sequel. Ver. 22. ep.ap- — would not exactly amount to a physician
Tvpovv a., bore witness to Him, not = Soô- healing himself. We must be content
Sojxevos in ver. 15 the confession was
;
with the general idea every sensible
:
extorted from them by Christ's unde- benefactor begins in his immediate

niable power. i6a-ufi.at,ov not, admired, , surroundings. There is probably a
but, were surprised at (Hahn). Xc^yois touch of scepticism in the words = we
T-ris x'^P^Tos, words of grace. Most take will not believe the reports of your great
Xapis here not in the Pauline sense, but deeds, unless you do such things here
as denoting attractiveness in speech (Hahn). For similar proverbs in other
(German, Anmuth), suavitas sermonis tongues, vide Grotius and Wetstein.
(Kypke, with examples from Greek The reference to things done in Caper-
authors, while admitting that x'^pi''''°S naum implies an antecedent ministry
may be an objective genitive, " sermo de there. —
Ver, 24, 'A(it)v solemnly in- :
— — — —
19—31- EYAFiEAlON 491
ev TT] TrarptSi auTOu. 85. €Tr' dXt]0cias Se X^y*^ "(Jiiv', TroXXat X'MP*'
râav iv rais i^fitpais 'HXiou iv tw 'lapai^X, ore eKXcurOr] 6 oupafos
eirl^ Ittj xpia Kol p,Y)vas 6$, ws cyei/eTO \ifx6; iXEyas eirl irdcrai' ttjk
yTjc •
26. Kal irpos ouSefxiai/ auTuc eire'/x(|)Oif] 'HXias, ei jat) eis
Zdp«TrTa TTJs ZtSaii'os ^ irpos 7"'''*^'*°' XTP^''* 27. Kal iroXXol

XcTrpol T](Ta»' €irl 'EXicr<Tatou tou irpoî^Tou ei* tw 'lapai^X '^ •
ical
ouSeis auTui' cKaOapiadr], ei fitj Neep.on' 6 Zu'pos" 28. Kal eivXiôr-

6r\crav irdio'es 6up.ou iv ttj aofaywy^, dKOuok-Tes Taura, 29. Kal
dvacTTdi/Tes c|ePaXoi/ auTOf e|w ttjs ttoXcws, koI Tiyayoc aurof ews
TTJs * 6<J)puos TOU opous, i<^' 00 1^ TToXis auTwi' wKoSoji-qTOj^ eis to"
' KaTaKpT)fJii'io-ai auTOf •
30. auTOS Se SieXObif 8td juieaou auTwr a hers only
, in N. T.
cfropeusTO.
31. KAI KaTTiXOek cts Kaircpcaodfi, iroXii' ttjs faXtXaias * Kal rjc
^ eiri, found in ^CLA al. (Tisch.), is wanting in BD (W.H. text, «iri marg.).
* ItSuvias in ^BCDL 13, 69, 131 al. i,
' £v TO) l<r. before eiri EX, in ^BCDL i, 13, 33, 69 al.
* Omit TTjs bÂBCLA al.
" u)KoSo(iTjTo avTwv in ^BDL 33, altered into the more usual order in T.R.
« oxTTc for €is TO in J^BDL 33 (Tisch., W.H.).
troducing another proverb given in Mt. out of the synagogue, nay, out of the
and Mk. (xiii. 57, vi. 4) in slightly varied town (e|w TTJs ir6\c(i>;). — ecos &(|)pvo; t.
form. —
SsKTos {vide ver. 19, also Acts o., etc., to the eyebrow {superciliiim, here
X. 35), acceptable, a Pauline word (2 Cor. only in N. T.) of the hill on which the city
vi. 2, Phil. iv. 18).— Ver. 25. This verse was built, implying an elevated point
begins, like ver, 24, with a solemn asse- but not necessarily the highest ridge.
veration. It contains the proper answer Kypke remarks " non summum montis:
to ver. 23. It has been suggested (J. cacumen, sed minor aliquis tumulus sive
Weiss) that w. 22 and 24 have been in- clivus qui cum monte
intelligitur,
terpolated from Mk. vi. 1-6 in the source cohaeret, metaphora a superciliis ocu-
Lk. here used. ettj Tpia k. p.. t^, three iorum desumta, quae in fronte quidem
years and six months. The reference is eminent, ipso tamen vertice inferiora
to I Kings xvii. i, xviii. i, where three sunt ". Nazareth now lies in a cup,
years are mentioned. The recurrence built close up to the hill surrounding.
of the same number, three and a half Perhaps then it went further up. Sart
years, in James v. 17 seems to point to a (eU TO, T.R.) with infinitive indicating
traditional estimate of the period of intention and tendency, happily not
drought, three and a half, the half of result. —
Ver. 30. atiTos ii, but He,
seven, the number symbolic of misfortune emphatic, suggesting a contrast they :
(Daniel xii. 7). Ver. 26. —

lapiina, a infuriated, He calm and self-possessed.
village lying between Tyre and Sidon = — 8t€X9u)v no miracle intended, but
:
modern Surafend. Ver. 27. 6 Ivpos. — only the marvel of the power always
Naaman and the widow of Sarepta both exerted by a tranquil spirit and firm will
Gentiles these references savouring of
: over human passions.
universalism were welcome to Lk., but Vv. 31-37. In Capernaum ; the de-
there is no reason to suspect that he put moniac (Mk. i. 21-28). KaTTj\6cv cU K. —
them into Christ's mouth. Jesus might He went down from Nazareth, not from
have so spoken [vide Mt. viii. 11). heaven, as suggested in Marcion's Gos-
Vv. 28-29. Unsympathetic from the pel, which began here: "Anno quinto-
first, the Nazareans, stung by these decimo principatus Tiberiani Deum
O. T. references, become indignant. descendisse in civitatem Galilaeae
Pagans, not to speak of Capernaum Capharnaum," Tertull. c. Marc. iv. 7.
people, better than we away with Him : ! rnroXiv t. P. : circumstantially described
—
492 KATA AOYKAN IV.
SiSdo-Kwi' auToi^s iv toIs adp paai. 32. xal ^^cirXiâaorro irrl rff
Zihaxfl auTOu, on iv ^ôuaia ^k 6 X^yos auToG. 33. Kol iv r^

vuvaytjiyf^ tjk a»'dpa>7ros e'jûv Tr»'cG|i,a SaifiOKiou dKaOaprou, Kal
dccKpaê <})WkTJ ficydXT]. 34. X^yuc.^ ""Eoij Tt rifiic Kal croi, 'Irjaou
NttlâpTjk'e; rjXGes dTroXeVai i^jias ; oI8d <re tl? el, 6 Syios tou
0eou." 35. Kal îT€Tt|JiT]aei' auTw 6 *It]o-ous, Xe'ywk, " <t>ifxw0TjTi,
Kal e^cXOe £| ^ auToO." Kal pi\|/af auxoi' to 8aip.6cio>' cis to fiitrov
b Ch. V. 9. eliiXQec dir* auTOu, p.rjSci' ^Xdij'ak' auxoc. 36. Kal cy^fCTO ''0d|i.pos
eTTi Trdrras, Kal aukcXdXoui' irpos dXX'qXous, X^yorrcs, " T19 6 Xoyos
ouTos, OTi iv iôu<Ti(f Kai Su^dp.ci cTTiTdaaci toi; dKaddprois irccup,acri,

Kal cêpxorrai ;
" 37. Kal e^ciropcucTO ^x°5 auToO eis irdrra
'"'^P^
riiroj' TTJs trcpixupou.
38. 'Acaards 8e ^k * rfjs cruvaywyTis, cia^XOcc cis 'n]v oiKiuf

Zip.uf09 •
1^
* -irccOepd Se too Iiptui/os r^y o-ufcxop-^tî) irupcTO) fieydXu) •
Kol TipwTTjaac aoTOf irepl aurfjs. 39. Kal eTTtards i-advoi aoiTjs,
€TreTL(JiT)CT6 Tw TTUpCTW, Kal d4>T]K€f auTiî' " Trapaxprjfia 8c dfaoT&aa
SiTjKoi'ei auTois.
40. Auk'ov'Tos 8e TOU i^Xiou, irdrrc? owoi eixoi' daOet'ourras K<iaois
'
Omit Xeywv i^BLr cop. Orig. ' aip in ^BDLH minuK.
» OTTO in t^BCDLE 33 al. * Omit T| t<ÂBDLH.
as it is the first mention in Lk.'s own altogether secondary and colourless as

narrative. is vague,
Yet the description compared with Mk.'s, q.v. Ver. 37. —
as if by one readers in the
far off, for TJxos (aKOT), Mk.), a sound, report again ;
same position. No mention here of the in xxi. 25, Acts ii. 2 = rjxw in classics.
lake (vide v. i). —
Ver. 32. ^v iôvarlq,: Vv. 38, 39. Peter's mother-in-law
no reference to the scribes by way of (Mt. viii. 14, 15, Mk. i. 29-31). Iip,o>vos — :
contrast, as in Mk., whereby the charac- another anticipation. In Mk. the call of
terisation loses much of its point. Ver. — Peter and othere to discipleship has
33. <^(ov'Q jAeydXt^, added by Lk. : in been previously narrated. One wonders
Lk.'s narratives of cures two tendencies that Lk. does not follow his example in
—
appear (i) to magnify the power dis- view of his preface, where the apostles
played, and (2) to emphasise the benevo- are called eye-witnesses, iir* opx^s.
lence. Neither of these is conspicuous TJv <ruvcxop.cvY), etc. Lk'.s desire to :
in this narrative, though this phrase and magnify the power comes clearly out
pi\|/av, and p.T]S^v pXav|/av avT<5v in ver. here. " The analytic imperfect implies
35, look in the direction of(i). Ver. 34. — that the fever was chronic, and the verb
ea: here only (not genuine in Mk., T.R.) that it was severe," Farrar (C. G. T.).
in N. T. = ha 1 Vulg., sine as if firom i^v ;
Then he calls it a great fever whether :
a cry of horror. —
Na£apT]v^: Lk. usually using a technical term (fevers classed by
writes Naûpau. The use of this form physicians as great and small), as many
here suggests that he has Mk.'s account think, or otherwise, as some incline to
lying before him. —
Ver. 35. p,r)8^v before believe (Hahn, Godet, etc.), in either
pXa\|;av implies expectation of a contrary case taking pains to exclude the idea
result. Ver. 36.— 6 X<5yos ovtos refers of a minor feverish attack. Ver. 39. —
either to the commanding word of Jesus, irapaxp'nP'<>', immediately, another word
followed by such astounding results having the same aim cured at once, :
(" quid est hoc verbum ? " Vulg.), or = and perfectly able to serve. ;
what is this thing ? what a surprising Vv. 40, 41. Sabbath evening cures
affair ("quid hoc rei est? " Beza, and
I (Mt. viii. 16, 17, Mk. i. 32-34). Stivovros —
after him Grotius, De Wette, etc.). In r. f|. :Lk. selects the more important
either case Lk.'s version at this point is part of Mk.'s dual defmition of time.
— — —
32—44- EYAriEAION +93
iroiKi\ai9 Tjyayov' auTOus trpos aoTOf •

6 8e iyi IkcIotw aurwc tAs
Saip.ot'ia diro iroWwk', Kp6,t,ovTa * Kal Xe'yorra, " On aii el 6

XpiOTOS ' o uios TOO 0eou." Kal eiriTi|xwf ouk €to aurd XaXeif,
oTi i^SciaoK TOK XpioToi' aoTOJ' Eicai. 42. reKOfA^KTjs Se i^jxepas
€ê\0ui' ciropetiOT) eis Ipr^jxot' Toiroi', Kal 01 o)(Xoi it^qroui' ^ auroy,
Ktti i^XGoc Iws auTOu, Kai. KaTctx*"' '*"t6i' tou (it) iropeueadai, dir*
auTui'. 43. 6 8e eiire Trpos aurous, "'Oti koI rats Ir^pais iroXeuir
euayyeXio-aaGai pic Sei Tr)f jSaaiXeiaf tou 0eou •
oti els ^ toGto
direCTTaXfiai," * 44. Kal r\v KTjpuaauK iv Tats (TUKayuyais ® Trjs
TaXtXaias.
^ emrtOeis in BDH a/. (Tisch., W.H.).

' fOcpaircvcv in BD (Tisch., W.H., text).
* el'HpxovTO in ^CX i, 33 (Tisch., W.H., marg.). BD have the sing. (W.H. text).
* So in many MSS. (t^BCL, etc.). DA al. KpavyaEovTa (Tisch.).
» Omit o Xpio-Tos ^BCDLH 33 (Tisch., W.H.).
' tir€ti\Tovv in very many uncials (^BCDL, etc.).
7 eiri in fc^BL.
8 aireo-TaXTjv in t^BCDL 33 (Tisch., W.H.).

* CIS ras oTivaywyas in i>^BD,
With sunset the Sabbath closed. Stjvovtos fci>s avTov, to the place where He was.
is present of the late form
participle From the direction in which they had
Svvu = Sucu. evX cKa<rT(|> laying His : seen Him depart they had no difficulty
hands on each one, a touch peculiar to in finding Him. —
Kareixov, they held
Lk., pointing, Godet thinks, to a separate Him back, from doing what He seemed
source at Lk.'s command much more ; inclined to do, i.e., from leaving them,
certainly to Lk.'s desire to make pro- with some of their sick still unhealed.
minent the benevolent sympathy ofjesus. Ver. 43. Sti Kal: the pvupose of Jesus
Jesus did not heal en masse, but one is the same in Lk. as in Mk., but
by one, tender sympathy going out from differently expressed, in fuller, more
Him in each case. Intrinsically pro- developed terms, to preach the good
bable, and worth noting. This trait in news of the Kingdom of God. Of course
Lk. is in its own way as valuable as all must hear the news they could not
;
Mt.'s citation from Isaiah (viii. 17), and —

gainsay that. direo-rdXTjv, I was sent,
serves the same purpose. Ver. 41. — referring to His Divine mission in ;
Xe'yovTa 3ti, etc. Lk. alone notes that

: place of Mk.'s Ili^XOov, referring to the
the demons, in leaving their victims, purpose of Jesus in leaving Capernaum.
bore witness in a despairing cry to the Lk.'s version, compared with Mk.'s, is
Divine Sonship of Jesus. God's power secondary, and in a different tone. Mk.'s
in this Man, our power doomed. Again realism is replaced by decorum: what it
a tribute to the miraculous might of is fitting to make Jesus do and say.
Jesus. Flight eliminated, and a reference to
Vv. 42-44. Withdrawal from Caper- His Divine mission substituted for an
—
naum (Mk. i. 35-39). yevope'vTis Tjp^pas, apology for flight. Vide notes on Mk.
Chapter V. The Call of Peter.
when it was day, i.e., when people were
up and could see Jesus' movements, and The Leper. The Palsied Man. Tnt
accordingly followed Him. In Mk. Call of Levl Fasting. Vv. i-ii. —
Jesus departed very early before dawn, The callof Peter. This narrative,
when all would be in bed a kind of ; brought in later than the corresponding
flight. — 01 ox^ôi : in Mk. Simon and one in Mk., assumes larger dimensions
those with hmi, other disciples. But of and an altered character. Peter comes
disciplesLk. as yet knows nothing. to the front, and the other three named
— — —
494 KATA AOYKAN V.
^
V. 'EFENETO Sc iv TW ' ^1TlK€ia9ai aUTW TOO
« Uere only
in same
sense in oLkoucii'
I.
\\<
to»' AoYOf
~
Tou 6eou, Kai auTos
« v>v»e»
TOl' ©xXo*'
r\v cotws
\»\'
irapa Trif \ip,i'i)i'
Acts r£>'>'T]aap€T 2. Kol eiSe 8uo TiXoia ' taTwra Trapd tt)v Xip.vT]*' • oi Be
dXieis d.TToPdv'Tcs dir' auTWf * dir^TrXukav * rd SiKTua. 3. ep^ds Se
CIS ^y Tav TrXoiuf, 8 r\v tou ' Zifxuvos, fjpuTTjaci' aiirbv diro rfjs yqs
iTroj-ayaY*^*' ^XiyoK • Kal Kadiaas * eStSaffKef ^k tou irXoiou ^ toos
0)(Xous. 4. 'Qs Se cTraiiaaTO XaXuf, cIttc irpos to** Zip,(oca,
b here only " 'Eirai'dYayc eis to ^ PaOos, x-oX x^^XdaaTt Td SiKTua ofiwK eis
"
seDse"in ^'YP"'^-" 5- ^'^'- diTOXpiOels 6* Iip-uv tlirey aoTw,' 'EiriffTaTa, 8t'
oXtjs rf)? ^*'

VUKT09 KOTTidoracTes ouSck' eXdPop.ec •
em Be tw pT]p,aTi
• Kai for Tov in ÂBL i, 131.

» B has irXoia 8uo (W.H. text). If^CL 33 al. min. have irXoiapia (Tisch., W.H.,
marg.).
» ttir avTwv airoPavTcs in BCDL 33. * tirXwav (ov) in ^BCDL.
• Omit Tov ^T3DL. * KaOto-as Se in ^BL.
' CK T. -irX. eSiSaaKtv in B (W.H.). ^D have «v t. ir\.,also before e8i8. (Tisch.).
« Omit o BLA. • Omit avTu ^B, e, cop " Omit TTis iÂBL 33.
in Mk., James, John and Andrew, retire TT)v X(p.vT)v r. The

position of Jesus in
into the shade the last-named, indeed,
; speaking to the crowd was on the mar-
does not appear in the picture at all. gin of the lake called by Lk. alone ;
This, doubtless, reflects the relative Xijivij. — Ver. 2. tarwro : two boats
positions of the four disciples in the pub- standing by the lake, not necessarily
lic eye in the writer's time, and in the drawn up on shore, but close to land, so
circle for which he wrote. The interest that one on shore could enter them.
gathered mainly about Peter Christian : They had just come in from the fishing,
people wanted to be told about him, and were without occupants, their owners
specially about how he became a dis- having come on shore to clean their nets.
ciple. That interest had been felt before — Ver. 3. Ip.pds : this action of Jesus
Lk, v«ote, hence the tradition about his would be noticed of course, and would
call grew ever richer in contents, till it bring the owner to His side. It was
became a lengthy, edifying story. Lk. Simon's boat, the man whose mother-in-
gives it as he found it. Some think he law, in Lk.'s narrative, had been healed of
mixes up the call with the later story told fever. iiravayaytlv, to put out to sea,
in John xxi. 1-8, and not a few critics here and in ver. 4 and Mt. xxi. 18 only.
find in his account a symbolic repre- — ^Xi-yov just far enough to give com-
:
sentation of Peter's apostolic experience mand of the audience. eS^Sao-Kcv this — :
as narrated in the book of Acts. Such teaching from a boat took place again
mixture and symbolism, if present, had on the day of the parables (Mt. xiii. 2,
probably found their way into the his- Mk. iv. i). But that feature does not
tory before it came into Lk.'s hands. appear in the corresponding narrative ol
He gives it bond fide as the narrative of Lk. (viii. 4). Did Peter's call attract
a real occurrence, which it may quite that feature firom the later occasion in
well be. the tradition which Lk. followed ?
Vv. 1-7. liriKcXo-Oai. In Mt. and Ver. 4. cU TO pdOos, into the deep
Mk. (iv. 18, i. 16) the call of the four sea, naturally to be found in the centre,
disciples took place when Jesus was inside the shelving bottom stretching
walking alone. Here Jesus is surrounded
crowd who pressed upon Him.
inwards from the shore. x^Xaorare. —
by a plural, after îravdYa7«, singular the ;
and were hearing the

Kal aKov€iv, etc., latter addressed to Peter as the master,
word of God. The crowd, and their the former denoting an act in which all
eagerness to hear the word of God in the boat would assist. Bornemann
(phraseology here secondary), serve in (Scholia) gives instances of similar usage
the narrative to explain the need of in classics. —
aYpav, here and in ver. c,
disciples (so Schanz and Hahn). —iropo. only, in N. T. in the first place may be
;
— ; —
EYArrEAlON 495
ffoo xo'^'io'w TO SiKTuof."* 6. Kai toCto iroiiâai'Tes, (ruf^KXciTo
i\Qu(i>y irXrjOos ^ iro\u •
Sicppi^ycuTO 8e to SiKTuot'^ auTwf, 7. Kai
KaTeVcuffai/ xois *
fxeroxois tois * iv Tw eWpu irXoiw, too ^X9(5tTas c here and
several
(7oXXa)36cr9ai auT0i9 "
»cal TJXOof, Kai eirXTjcraf dfi.<j>6Tepa to. irXoia, times in
Heb. (i.
9
ware Pu9il^6a0ai auTii. 8. i8i)i' 8e ZipiOjc FleTpos irpoaîreac tois etc).
yoKuai TOO ^ 'irjaoo, Xeywc, "*E|eX9e dir' cficG, oTt ayr]p dp,apTuX6s
eip.1, Kupie. 9. 0(ip.ô$ ydp -nepUcrêv aoToi' Kai trdxnra'S toos viiv
auTu), eiri ttj aypa tuc ij^Suoii' t)^ crucâPoc •

10. ojxoiws Se Kai
IdKwjSoi' Kai Mwdi'CT)!', uious ZePeSaiou, 01 rjcrac koii'oji'oi tui Zi|i(i>>'i.
Kai €iTre irpo? toc J.ip.<t)ya 6 ^ 'lr|croos, " Mfj (}>oPoG •

diro too fOr
di'6puiroos e<rr) ^wypwc." II. Kai KaTayayorres to. irXoia cirl T^r
ytjc, dfêVTes airacTa, TJKoXoodT)7ai' auTW.
1 ra SiKTua in i^BDL, " TrXtieos ix^vwv in JÂBCL. T.R. = D.

* ^BL have SiepTjo-aexo, and ^BDL ra SiKrva (Tisch., W.H., adopt both).
* Omit Tois ^BDL. ^B al. omit rov.
»
* «*v in BD instead of 11 (in fc^CL), '^

Omit o BL.
used actively = for taking, in the second, Vv. 8- II. Sequel of the miracle. —
passively = for a take. But the latter Ver. 8. ritTpos here for first time
:
sense might suit both places. If so introduced without explanation, pre-

used here the word implies a promise sumably in connection with the great
(Hahn). Ver. 5. — eiricrTaTa Lk.'s : crisis in his history. —avrjp a(ji.apT<oX(Js :
name for Jesus as Master, six times a ; a natural exclamation especially for an
Greek term for Gentile readers instead impulsive nature in the circumstances.
of Rabbi = (i) Master, then (2) Teacher, But the utterance, though real, might
" qui enim magistri doctrinae erant, ii have been passed over in the tradition.
magistri simul vitae esse solebant," Why so carefully recorded by Lk. ?
Kypke.—eiri tcJ) pijuari aov, at Thy word Perhaps because it was a fitting thing
or bidding. Success was doubly
im- for any man to say on becoming a dis-
probable : it was day, deep and in ciple of the Holy Jesus the sin of the —
water ; fish were got at night, and near disciple a foil to the holiness of the
shore. The order, contrary to pro- Master. Also to supply a justification
bability, tempts to symbolic interpreta- for the statement in ver. 32, " I came
tion the deep sea the Gentile world
: not to call," etc. In this connection sin
Peter's indirect objection symbol of his is ascribed to all the apostles when
reluctance to enter on the Gentile called, in very exaggerated terms in Ep.
mission, overcome by a special revela- Barnab., v. 9 (ovras virep iracrav
tion (Acts X.). So Holtz., H. Ver. C— a|xapT£av dvofxcurcpovs)- Ver. 10. —
6. Sitprô-j-t TO began to break, or were '\6.Kmôv Kai MoxivvTiv, dependent on
on the point of breaking on the sym- ; irepUtrxev fear encompassed them also,
:
bolic theory = the threatened rupture of not less than Peter and the rest. This
unity though the success of the Gentile special mention of them is not explained,
mission (Acts xv.). Ver. 7. KareVtvcrav, — unless inferentially in what follows.
they made signs, beckoned, here only in |iT| <t>oPov, fear not, addressed to Peter
N. T. (Ivcvevov, i. 62) too far to speak ; alone. He alone, so far as appears, is to
perhaps, but fishers would be accustomed become a fisher of men, but the other
to communicate by signs to preserve two are named, presumably, because
needful stillness (oclianz). a-vXXaP^crdai. — meant to be included, and in matter of
avTois this verb with dative occurs in
: fact they as well as Simon abandon all
Phil. iv. 3 = to help one. «<rT«, with — and follow Jesus (ver. 11). £<.>-,jpuv the — :
infinitive =
tendency here, not result. verb means to take alive, then generally
Pv6i^«a-6ai, to sink in the deep (Pv6(Js), to take here and in 2 Tim. ii. 26.
; The
here only in O. or N. T. in reference to analytic form (fo-j) Jwypoiv) implies per-
a ship ; in i Tim. vi. 9 in reference to manent occupation = thou shall be a
rich men. taker. —Ver. 11. KaTayay6vTt% r. irX.,
— —— ; — ;
496 KAIA AOYKAN

12. KAI iyiyiTo Iv tu tlvai auTOk iv ftia rCtv tt^Xcwk, Rai iBou,
di'Tjp irXi]pT)s X^Trpas •
Kal iSuk ^ TOf 'lr)aoG»', ireawi' ^wi irpcJawiTOK,
^SerjOr] auToG, X^yoiv, " Kupic, âc 9At)S, Suâaai fie KaOapiaai."
13. Kal eKT€i>'as -n^c X^^P*' TJvj/aTo auTOu, eiirwi',^ " e^w, KaSapia-
0T]Ti." Kal cud^ws TJ X^TTpa d.TrfiXOci' dir* auTou. 14. Kol auTo?
Trapi]YY€iX€>' aurw p.rjSej'l cittcik • " dXXa dircXOwi' SeTôi' aeauxof
Tw lepei, Kal irpocriviyKe irepl toC Ka6apiap.ou aou, KaGws -irpoa^Taê
Mwffris, ets fxapTupioc aoTOis." 15. Atr|p)(eTO 8c jAaXXoK 6 Xoyos
ircpl auToC •
Kal (rui'iip)(orro o)(Xoi iroXXol dKOucic, Kal OcpaTTCueaOai.
iir' aoToG ' diri TWk' dadet'ciuf outuk * 16. auros Be r\v uiroxupwc iv
Tais ^pi^|jLOis, Kal irpoo-€ox<5fi.e»'os.
17. Kal iy4v€T0 iv fii^ rStv T]p,cpuK, Kal auxos ^t* SiSdaKwi' • Kal
r\(rav KaOrjp.et'oi <t>apiaaioi Kal cofioSiSdaKaXoi, ot TJaav eXrjXoGoTes
€K irdoTjs KWfiTjs TT]S TaXtXaias Kal 'louSaias Kal 'lepoucraXi^fi • Kal
Sucafjits Kupiou r^v els to idaOai aoTOus-* 18. Kal iSou, acSpes
<})e'po>'T€9 eirl KXiftjs avOpuiroi' os î* irapaXeXuixeVos, Kal i^rirouv
' i8«v 8c in ^B, e, cop. * Xrywv in ^BCDL 33 al.
' Omit vir avrov ^BCDL minusc.

* avTov in ]f^BL= aeth. (Tisch., W.H.), not understood, hence corrected into
avTovs (T.R.).
drawing up their ships on land that ; about the wonderful Healer and to get
work done for ever. Chiefly in Lk. and healing for themselves (0€paTr€v€o-9ai).
Acts. Ver. 16. To retirement mentioned in
Vv. 12-16. The leper (Mt. viii. 1-4, Mk. Lk. adds prayer (irpoo-evxop.evos)
Mk. i. 40-45). —Ver. 12. iv fi.\,^ r. ir. for frequent reference to this in Lk.
iv one of the cities or towns of
Tivi, Vv. 17-26. 7'he paralytic (Mt. ix. 1-8,
Galilee in which Jesus had been preach- Mk. ii. 1-12). Ver. 17. —
ev p,i<j tmv
ing (Mk. i. 39 Lk. iv. 44). Kal ISov, — 'Hpcpuv, a phrase as vague as a note of
after xal very Hebraistic.
fycvero, time as that in ver. 12 as a note of
irXripTjs Xc'TTpas, full of leprosy (Xcirpis place. —
Kal avros, etc., and He was
in parallels). Note here again the desire teaching the Hebraistic paratactic con-
;
to magnify the miracle. iav OeXj)?, etc., struction so common in Lk. Note Kal
the man's words the same in all three r\<ra.v and Kal Svvap,is K. r\v following.
narratives. His doubt was as to the vop.oSi8di7KaXoi, teachers of the law,

will not the power to heal. Ver. 13. — Lk.'s equivalent for yp<^K'P'<i^'^<^^- The
iji|/aTo this also in all three
: a cardinal — Pharisees and lawyers appear here for
point the touch the practical proof of
; the first time in Lk., and they appear in
the will and the sympathy. No shrink- force —
a large gathering from every
ing from the loathsome disease. r\ village of Galilee, from Judaea, and from
Xcirpa a-n-riXOev Lk. takes
: one of Mk.'s Jerusalem. Jesus had preached in the
two phrases, Mt. the other. Lk. takes synagogues of Galilee where the scribes
the one which most clearly implies a might have an opportunity of hearing
cure; tKaOepio-frr] (Mt.) might conceiv- Him. But this extensive gathering of
ably mean became technically clean.
: these classes at this time is not accounted
Ver. 14. aXXa, etc. here the oratio
: for fully in Lk. Not till later does such
indirecta passes into or. directa as in Acts a gathering occur in Mk. (iii. 22).
i. 4, xiv. 22, etc. —
TO) lepei, to the priest ovTov, the reading in J^^BL gives quite
not necessarily in Jerusalem, but to the a good sense it is accusative befora
;
priest in the province whose business it lao-dai = the power of the Lord (God)
was to attend to such duties (Hahn). was present to the effect or intent that
Ver. 15. aKov€iy, to hear, but not He (Jesus) should heal.— Ver. 18.
the word as in ver. i, rather to hear TrapaXcXvpcvos, instead of irapaAvTiKo's
— ! —
la — 26. EYArrEAlON 497
ouTOf tia€VtyK€iv Kai OeiKai ivdirioy auxou •

19. itol (it) eupon'cs
8id ^ TTOias fi<TiviyK(i)<Tiy auTOi' 8id T^t* o)(Xok, dkapdtTCS eiri ri
8oj|j,a, Sict Twi' KcpdficoK KadrJKaK airbv ctuk tw KXikiSio) cis to fiâoK
efATTpOCTGeK ToO '|T]<T0U. 20. Kal iSuK T^K Ttia-TlV aUTUK, 611T€K aOTW,^
""AvOpuMTc, d.(î(i)VTai croi at dfiapriai ctou." 21. Kal ripâio-o
BiaXoYiêoÔai 01 ypaî.^J.ar^l^ Kol ol apiaatoi, Xeyorres, **

Tts etrriK
ouTOS OS XaXei pXacr<|>T)}iLas ; Tis Socarat d<j)ieVai dfiaprtas,' €i fii|
p.ofos 6 Qt6s;" 22. 'ETriyvous 8e 6 'Irjaous tous SiaXoyia/ioOs

aurC)v diroKpiOcls etire irpos aoxous, " Ti SiaXoyiêcrGe iy rais
KapSiais ufibJK; 23. Ti eortk' euicoTrwTepoi', eiireif, 'A4>e'urrai croi at
djxapTiai o-oo, Irj eiirciK, "Eyeipai* Kal trtpntdTH ; 24. ifo 8e ciStJTe
oTt e|ooataf ex^' ° "^°5 Tou dkGpojirou * eirl rfjs yr)? d(|)i€t'at dpiap-
Tias," etire tw irapaXeXufi^vw, " Zol Xe'yu, eycipai,' Kal dpas to

KXii'i8t6»' (TOO, TTopeuou CIS TOK oTkok cou." 2^. Kai TrapaxpTJ/iO
dv'aords ivdiriov aoTwf, dpa; e4»' u ' KaT^KeiTo, dTrrjXOei' cis toi* oiKOf
aoToG, So^dl^wK TOK 0co»'. 26. Kal iKcrraais eXaêi' Sirat'Tas, Kal
€8oâôv TOK 0c(5k, Kal iir\-f\aQT]aav <\>6ôu, Xe'yorrcs, "'Oti et8ofAei'
irapd8o|a ai]|XcpoK.
'
8ia omitted in all uncials. ' ^BLH 33 omit avrtt,
* ap,ap. a(|>i.cvai in BDH. * cycipe in J^ÂBCDLH.
* o V. T. av. e|ov(Tiav ex«t in BLH (Tisch., W.H.).
* cycipc here again in many MSS. ^ e(^ o in i«ÂBCLAH al.
in the the former more in

parallels, Mk., leaving it doubtful whether they
use among physicians, and the more spoke out or merely thought. Xcyovrcs —
classical. it,r[Tovv. imperfect, implying does not settle the point, as it merely
difficulty in finding access, due, one indicates to what eflect they reasoned.
might think, to the great numbers ot Ver. 22. The expression " in your
Pharisees and lawyers present, no hearts " coming in here suggests that
mention having as yet been made of Lk. may have omitted it in ver. 21
any others. But the oxXos comes in in merely to avoid repetition. Ver. 24. —
next verse. Ver. 19.— iroias (8ia iroias €yeipc Kal apas iroptvov
. by in-
. . :
oSov), by what way. or. t. kXiviSiu — : troducing the participle opas Lk. im-
dim. of kXivt) (ver. 18, here only in N. T.). proves the style as compared with Mk.,
Lk. avoids Mk.'s KpaPâros, though but weakens the force of the utterance,
apparently following him as to the sub- " arise, take up thy bed and go ". The
stance of the story. Ver. 20. avBpoyne, — same remark applies to the words of the
man, instead of Mk.'s more kindly t€kvov scribes, ver. 21, "who is this that
and Mt.'s still more sympathetic Gaptrst speaketh blasphemies?" compared with,
T6KV0V because (suggests J. Weiss) it
;
" why doth this person speak thus ?
was not deemed fitting that such a sinner He blasphemes." Lk.'s is secondary,
should be addressed as son or child I the style of an editor working over a
This fi'om Lk., the evangelist of grace rugged, graphic, realistic text. Ver. 25. —
The substitution, from whatever reason irapaxp'nP'a (irapoi t^ xP'*))''''^)' '-"^ ^^^
proceeding, is certainly not an improve- spot, instantly; m
Lk. only, magnifying
ment. Possibly Lk. had a version of —
the miracle. Ver. 26. cKcrracris might
the story before him which used that be taken out of Mk.'s f^Ctrraaâi.—
word. Doubtless Jesus employed the irapdSoâ. Each evangelist expresses
kindlier expression. Ver. 21. SiaXoî- — the comments of the people in different
(eo-Oai Lk. omits the qualifying phrases
: terms. All three may be right, and not
cv eavTois, cv rai; KapSiai; of Mt. and one of them may give the ipsissima
32
— — ;
498 IvATA AOYKAIN
27. Koi furh, Taura ^|T]XOe, koI IQedaaro TcXwmji', ^^'tSfxan Acute,
t6 oori, " 'AkoXouAci
Ka6i))i.«fo»' tTTi TeXwk'ioi', Kai elircK fioi."
28. Kai KaraXiirut' aiTavTa, d>'a«TTols tikoXouGyjctcc^ auTw. 29. Kal

<TroiTjo-« 8o)(i|>' |jieY(iXr]K 6' Acui? auTw iv ttj oiKia auTOo •
Kal Y]f
o)(Xos TeXwfwt' troXos,' Kal aXX(o»' ot rjaai' |X€T* ainCyv KaraKciftefoi.
30. Kal ^yoyyujoi' 01 Ypt^p-fJ-OTEis auTw*' Kal 01 aptaaioi * irp^s tous
p.a6T]Tas auToG, X^yorres, " Aiori (lerol rcXwi'aij' Kal dfxapTuXaiw

;
eaOicTC Kal irti/cTe " 31. Kal dTTOKpiOel? 6 'ir^crous eltre irpos
auTous, *'
Ou xpeiav exouaik 01 uyiaii'oi'Tcs larpou, dXX* ol KaKws
cxorres. 32. ouk eXi^XuOa KaXeaai SiKaious, dXXd d|xapTuXo&s cis
' TjKoXovOei in BDLH 69, a. * Omit o all uncials.

' iroXvs before tiX. in J^^BCDLH 33 al.
* oi âp. Kai 01 Yp. avTwv in ABCLAS al. T.R. = t^D.
verba. Lk.'s version is : We have seen of a private entertainment a congrega —

unexpected things to-day. Here only in tion rather, in the court, to eat and to
N.T, hear the gospel of the kingdom. Possibly
Vv. 27-32. Call of Levi (Mt. ix. 9-13, none of the evangelists realised the full
Mk. ii. Ver.
I3-I7). —27. idtaa-aro, significance of the meeting, though Lk.
instead of etSev. Hahn, appealing to by the expression oxXos iroXvs shows
John i. 14, iv. 35, xi. 45, assigns to it the that he conceived of it as very large.—
meaning, to look with interest, to let aXXwv stands for apapruXuv, which Lk.
the eye rest on with coniplacency. But does not care to use when speaking for
it is doubtful whether in later usage it himself of the class, preferring the vague
meant more than to look in order to word " others ". They were probably a
observe. If the view stated in Mt. on very nondescript class, the " submerged
the so-called Matthew's feast (q.v.) be tenth " of Capernaum. Ver. 30. — ol
correct, Jesus was on the outlook for a api.<raioi Kal ot Ypa|i. avrSiv, the
man to assist Him in the Capernaum Pharisees, and the scribes connected with
mission to the publicans. îrl to — them, the professional men of the party.
TtXwviov, at "the tolbothe," Wyclif. They were not of course guests, but
The tolls collected by Levi may have they might if they chose look in no :
been either on highway traffic, or on privacy on such occasions in the East

the traffic across the lake. Mk.'s or they might watch the strange com-
irapciYuv (ver. 14) coming after the pany as they dispersed. €o-6i€T€ Kal
reference to the sea (ver. 13) points to irlvfTt addressed to the disciples.
: In
the latter. —
Ver. 28. KaraXiiruv airavTa, the parallels the question refers to the
leaving all behind, in Lk. only a ; conduct of Jesus though put to the
specialty of the ebionitically inclined —
disciples.- Ver. 31. Jesus rejilies, under-
evangelist, thinks J. Weiss (in Meyer). standing that it is He who is put on His
But it merely predicates of Levi what all defence. His reply is given in identical
three evangelists predicate of Peter and terms in all three Synoptics a remark- ;
his comrades. —
Ver. 29. 8oxt)v (from able legion carefully preserved in the
8exop.ai here and in xiv. 13), a reception, tradition. —
Ver. 32. eU ptravoiav :
doubtless a gloss of Lk.'s or of a tradi-

a feast, in Sept. for nJltpTO (Gen.
tion he used, defining and guarding the
xxvi. 30, Esther i. 3). That Mt. made a saying, but also limiting its scope.
feast is directly stated only by Lk., KaXeVai is to be understood in a festive
perhaps as an inference from the phrases sense = I came to call sinners to the
in Mk. which imply it KaTaKcIo-dai,: feast of the Kingdom, as I have called to
<ruvav€K€ivTo (ver. 15), Jo-6iei kuI trivet. this feast the " sinners " of Capernaum.
(ver. 16). That it was a great
feast is Vv. 33-39. Fasting (Mt. ix. 14-17,
inferred from iroXXol in reference to the —
Mk. ii. 18-22). Ver. 33. ol 8^ connects
number present. The expressions of the what follows with what goes before as a
evangelists force us to conceive of the continuation of the same story. Not so
gathering as exceeding the dimensions in Mk. co»>--ction there simply topical.
:
Par&ble of the Tares among the f/heat
The purpose of parables- "To you has been

given the inyptery of the kgdoiri of heaven.
Many of the parables deal ^^'ith the Kgdoî

of Heaven, or aacx Luke and lOc prefer rKgdom of
God,
This parables coi^pares the indident described

to the Kingdom of God, so it is in place that
\^'e look at the start, at what the Kg. is/
All G-ospels agree, that the kg. is the

starting point of Jesus ^s preaching adn teachj
John Baptist prepared., by announcing its
arrival.
The expression kgdori of God comes frorOT and

means not a terrestrial territory over v/hich
God is sovereign--nd)tGa country or a te^ritor;j
Ilor is a people primarily in view —
but rather
it ir^ the active exercise of God»s kingly
nature v/hich is meant.
Hot static, but an active process ivhereby
God's kingly nature is given its proper place.
¥.o\7 when Jesus carae, he announced that this

-"âs being realized, as never before.
This p&rable ±p meant to illustrate -^"hat

will reaiilt --ith the reali'âtion or inatigur-
ation of God*s reign.
The point of the parable is directed vs.
the mind-set of one of Christ* s ?ss3:^±ss:
disc5-ples, neme'^y, Simon the Zealot.
The mind -set of this man, and the cla^s
he represents v/as that v/hen Messiah v/ould coit'
he would pHSSK bring in the Kingdom and pur

—
jACTafoiaK." 33. Ol Se cittoi' irpos auT^f, " Aiari * ol (jtaGrjTal
'ludfcou rqaTeuouo-i iruKfii, Kal Sei]a£is iroiouiTai, ojxoius Kal 01 Twf

;
âpiaaiuK •
01 8e aol cadioucri Kal irif ouaik " 34. 'O 8e ^ elirc
irpos auTOus, " M?| SuKaoOe tous oioOs too Kup.iltui'os, ck w 6 vup,4>ios
fjieT auTui' l(m, iroiô-at nr|OTecien' ' ; 35. ^XeuCTorrai Sc infi€pcu,
Kal OTak dirapO'Q dir' aoxwf 6 wufKîos, t^tc Kt]OTeoo-ouaii' iv iKeivais
rais i^fA^pais." 36. 'EXcye 8e ical irapaPoXTji' irpos aurous, "'On

ouSels e-iri^XTjfia iftariou koh'oG* cmPdXXei em ifidrioy iraXaioi'*
•
€1 8e liTiye, Kal to KMybv axiêi,' Kal tw iraXaiw ou aujjiijxui'ei
i Omit Siart BLE 33 cop.

^ Add Itjo-ovs ^BCDLH 33.
3 vrjo-rewai in BH 28 {Tisch., W.H.). T.R. = ÂCDLA al.
4 For i|A. Katvov ^BDL= 33 al. have airo ifi. k. crxicras (Tisch., W.H.). ACA
al. omit crxLoras.
* crxicrei in ^BCDL 33.
* «rvfi,<{xitvt)a» in ÂBCDLX 33 and many other minusc.
The supposed speakers are the Pharisees somewhat different ideas, and is in itself
and scribes (ver. 30). In Mk. Phar. and by no means clear. Much depends on
John's disciples. In Mt. the latter only. whether we omit or retain «rxi<ras in
If the Pharisees and scribes were the the first clause. If, with J^^BDL, we re-
spokesmen, their putting John's dis- tain it, the case putis a piece cut out
:
ciples first in stating the common practice of a new garment an old one, the
to patch
would be a matter of policy John held = evil results being the new spoiled, and
:
in respect by Jesus, why then differ the old patched with the new piece pre-
even from him ? iruicva (neuter plural, — senting an incongruous appearance (ov
from irvKvos, dense), frequently. (rv|<.({>b>vT)(rci). If, with AC, etc., we
8ei)o-cis irciovvrai, make prayers, on omit orx^craf, the case put may be a :
system added to complete the picture

; new piece not cut out of a new garment,
of an ascetic life cf. ii. 37 ; referred to ; but a r*mwa«< (Hahn) used to patch an
again in probably the question
xi. i ;
old, this new piece making a rent in the
really only fasting, hence
concerned old garment ri koivov in second clause
;
omitted in the description of the life of not object of, but nominative to, ayia-n,
the Jesus-circle even in Lk. l(r6iov<riv — and the contrast between the new patch
Kal irivovcri, eat and drink ; on the and old garment presenting a grotesque
days when we fast, making no distinction appearance. The objection to this latter
of days. 34. —Ver.
(itj 8vvaa6« . . . view is that there is no reason in the
can ye make them fast ?
ivoiijo-ai vT|<r., case supposed why the new patch should
In Mt. and Mk., can they fast ? Lk.'s make a rent. In Mt. and Mk. the
form of the question points to the futility patch is made with unfulled cloth, which
of prescriptions the circumstances. in will contract. But the remnant of cloth
The Master could not make His dis- with which a new garment is made
ciples fast even if He wished. Ver. 35. — would not be unfulled, and it would not
Kal orav Mt. and Mk. place the Kal
: contract. The sole evil in that case
before r6re in the next clause. Lk.'s would be a piebald appearance. On the
arrangement throws more emphasis on whole it seems best to retain a\i(ra.%,
^pi^pat there will come days, and when,
: and to render -rh Kaivov (rxicrci, he (the
etc. The Kol may be explicative ( = et man who does so foolish a thing) will
quidem, Bornemann), or it may intro- rend the new. Kypke suggests as an
duce the apodosis. orav aTrapO'Q, the — alternative rendering the new is rent,
:
subjunctive with av in a relative clause taking crxiSct intransitively, of which use

referring to a probable future event. he cites an instance from the Testament
Vv. 36-39. Relative parabolic Logia. — of the twelve patriarchs. The sense on
cXrye 8ti: an editorial introduction
. . . this rendering remains the same. Ver. —
to the parabolic sayings. The first of 37. The tradition of the second logion
these, as given by Lk., varies in form seems to have come down to Lk.'s time
from the version in the parallels, suggests without variation ; at all events he gives
— :
500 KATA AOYKAN V. 37—39-
friPXtifia t) intb tou icaiKOu. 37. xai ofiScls ^(llXXcl olfOK vior cit
d(7K0U9 iraXoious" ci Zi f^^Y'> ^^^•'' ^ •'^°5 olv'os ^ Tois dcrKouSi Koi
ouT^S ^Kxudi^crcTai, nai 01 daxol dTroXoGrroi •
38. dXXd olrov viov
CIS dcTKo^s KaiKOii; |3Xt]Wok, ical dfjiôrcpoi <Tvm]po\}trra\,.^ 39. Kai
ou8ci9 TTiwK vaXaioK luBimi ' 0^ci viov • \iy€i '^ vaXaids
Y''^P>
XpTj<rr(5T«p<5s * ÔTU'.*
* a otret o vcot in BCDL at.

' Kai afi,^. (TvvTTip. omitted in ^BL t, 33 al. oop. (Tisch., W.H.); an addition
from Mt.
* Omit ru0cw« ^BCL minusc. cop.
*
XP'V^^ i° t^BL cop. D and some westero eodd. of vet Lat omit this verse.
it substantially as in parallels. The diffi- Chapter VI. Sabbatic Conflicts.

culty connected with this parabolic word The Apostles. The Sermon on the
is not critical or exegetical, but scientific. MotJNT. —Vv. 1-5. The ears of corn
The question has been raised could : (Mt. Mk. ii. 23-28).—iv <raPPaT^>
xii. 1-8,
even new, tough skins stand the process Mk. makes no attempt to locate this in-
of fermentation ? and the suggestion cident in his history beyond indicating
made that Jesus was not thinking at that it happened on Sabbath. Mt. uses
all of fermented, intoxicating wine, but a phrase which naturally suggests tem-
of " must," a non-intoxicating beverage, poral sequence, but to which in view of
which could be kept safely in new what goes before one can attach no
leather bottles, but not in old skins, definite meaning. Lk. on the other
which had previously contained ordinary hand would seem to be aiming at very
wine, because particles of albuminoid great precision if the adjective qualifying
matter adhering to the skin would set <ra^^6.r«f —
ScvrepoTrpcoTu, were genuine.
up fermentation and develop gas with an But it is omitted in the important group
enormous pressure. On this vide Farrar ^BL, and in other good documents,
(C. G. T., Excursus, III.).— Ver. 38 gives and this fact, combined with the ex-
the positive side of the truth answering treme unlikelihood of Lk.'s u.sing a word
to Mt. ix. 17b, only substituting the to which it is now, and must always have
verbal adjective PXt]T€ov for ^dXXovo'iv. been, impossible to attach any definite
— Ver. 39. The thought in this verse is sense, makes it highly probable that
peculiar to Lk. It seems to be a genial this word is simply a marginal gloss,
apology for conservatism in religion, which found its way, like many others,
with tacit reference to John and his into the text. How the gloss arose, and
disciples, whom Jesus would always what it meant for its author or authors,
treat with consideration. They loved it is really not worth while trying to con-
the old wine of Jewish piety, and did jecture, though such attempts have been
not care for new ways. They found it made. Tischendorf, N. T., ed.
Vide
good (xPT'"''os), so good that they did not viii., of the word.
for the critical history
wish even to taste any other, and could — purpose of
^<r6iov, ate, indicating the
therefore make no comparisons. (Hence the plucking, with Mt. Mk. omits this,
XptjcTTos preferable to xp'n<'~''OTfpos in vide —
notes there. \(/cSx<"''r«S t. X'>
T. R.) This every way
saying is rubbing with their hands peculiar to ;
worthy of Christ, and it was probably Lk., indicating his idea of the fault (or
one of Lk.'s finds in his pious quest for that of the tradition he followed) ;
traditions of the Personal Ministry. rubbing was threshing on a small scale,
With reference to the foregoing para- an offence against one of the many
bolic words, drawn from vesture and minor rules for Sabbath observance.
wine, Hahn truly remarks that they This word occurs here only in N. T.,
would be naturally suggested through and is not classical. Ver. 2. rircs — :
association of ideas by the figure of a more exact than Mt. and Mk., who say
wedding feast going before. Bengel the Pharisees generally, but not neces-
hints at the same thought " parabolam: sary to make their meanincr clear. Of
a veste, a vino ; inprimis op[>ortunam course it was only some of the class.-
convivio ". Ver. 3. ovii, for Mk.'s ovScitotc and
: —:
VI. 1-5. EYArrEAION 501
VI. I. 'EFENETO S^ iv aajSpdru ScuTepoirpuTU ^ SiairopcucaOai

auTOK Slot Tuc ^ (nropifJiuK * Kal ItiXXok oi fi.a6T]Tai auToS rods
ardxuas, Kal r\aQi,ov,^ ^<a){ovTe^ rats X^P"'^* ^* Tifcs 8^ tuk
âpiaaiui' eliroi' auTois>* " Ti iroiciTC 8 ouk IIcoti iroieiK iv^
;
Tois o-d^âcri " 3. Kal diroKpiOcls irpos auToi^s ciircf 6 'li[]aous,
" OuSc TouTo di'^Y^'''''^) ^ EiroiTjac AapiS, oirdrE ^ eireicao'ci' aurds Kal
01 ficT* auToG okTes ^ ; 4. is ® €iot]X0€i' els Tof oTkok toG @cou, kui
Tous dpxous T^s irpoOâEws eXa^c, Kal® c<t>aYC, koI ISwkc koI*
TOis |A€t' auTou, ous OUK I^CCTTi. (|>aYeiK ci jiTj juiocous TOUS Upcis;"
5 . Kal eKeyty auTOis, " *0t( ^^ Kupi6s i<m¥ 6 uios tou di'6pwirou Kal
**
ToO aa^pdrou."
' ^BL 33 al. omit ScvrcpoirpuTM. P'ifitf below.

''
i^BL a/, omit twv (from parall.).
* Kat ijtrOiov Tovs <rraxvas in BCL (W.H. ; Tisch. = T.R. with t^).
* Omit avTois t^BCL minusc. a, c, e, cop.
9 B omits iroiciy, and t^BL omit cy (W.H. omit both).
ore in
* ^BCDL minusc. (W.H. ; Tisch. has oiroTt with less weighty witnesses,
vide below).
7 Omit ovTcs with b^BDL 33 al. (W.H.).
* B omits us (W.H. in brackets), D also, reading cio-cXOwv.
' For cXa^c Kai BCLX 33 have XaPwv, and BL omit Kai after cSwm.
fc^B I, 131 aeth. omit on (W.H.).
I"
" Tov aap., without icai, before o v. t. av. m fci^B cop. aeth. (W.H.). DL = T.R.
(Tisch.).
Mt.'s owK = not even have ye so little ; how could he omit so important a word ?
understood the spirit of the O. T. ? (De Perhaps because involved a contro- it
Wette). The word might be analysed versial antithesis not easily intelligible
into ov, hi, when it will mean but have : to Gentiles, and because the Lordship
ye not then read this ? So Hofmann, of the Son of Man covered all in his
Nosgen, Hahn. oirorc, here only in — view. How did he and his readers
N. T., if even here, for many good understand that Lordship ?
MSS. have 8t« (W.H.).— Ver. 4. Lk. Vv. 6-11. The withered hand (Mt.
contents himself with the essential fact xii. 9-14, Mk. iii. 1-6). —Ver. 6. ly
hunger, overruling a positive law con- Irepw simply intended to in-
<ro.^^6.Tif :
cerning the shewbread. No reference dicate that the following incident, like
to the high priest, as in Mk., and no the one going before, happened on a
additional instance of the Sabbath law Sabbath. Observe Lk. uses here, as in
superseded by higher interests, as in vi. i, 5, the singular for the Sabbath.
Mt. (xii. 5). The controversy no longer ttjv <ruv. the article here might point
:
lives for him, and his accounts are apt to a particular synagogue, as in Mt., or
to be colourless and secondary. Ver. 5. — —
begeneric. SiSaaKciv, present, cIo-cXOcXk,
Kal iXeyev in Lk. this important logion
: aorist the entering an act, the preach-
:
about the Son of Man's Lordship over ing continuous. He was preaching
the Sabbath is simply an external annex when the following happened. Kai, r\ —
to what goes before = and He said: x*^P •
Where
comparison with Mt. and Mk.
instead of arising out of and crowning Lk. is paratactic and Hebraistic
the argument, as in Mt., and partly in in construction. But Palairet, against
Mk., though the latter uses the same Grotius emphasising the Hebraism, cites
phrase in introducing the logion peculiar from Aelian, Hist. Anim. (lib. xii., c. 24)
to him about the Sabbath being made iv rfj OaXaxT^ r-g 'Epv0p(ji Ix^vs yiverai,
for man. II Lk. had Mk. before him, xal 6vo|xa avTy v-yp6s 4>o^^^l* ^ Sc(i4, —
502 KATA AOYKAN VI.
6. 'Eyî'CTO Se Kai ^ iv irlpta cra^^dru ciercXOeii' airov cis -rJjr
(Tuvayu)yi]y Kol SiSdaKcif Kal ^v ^kci avOp&mos,' Kal

•
tj xîp aoTOu
1^ Seîa T)»' iripi. 7. irape-nqpoo*' * 8e aoToi' ol ypafifiaTets koI ol
apiffttioi, ci iy tw aajSâro) OcpaTreutrci * •
Iva eupuai KarpyopiaK *
auTou. 8. auTos Be tjSci tous SiaXoyiafious auTUK, Kal ctire t<S

dK0pwTTu' Tw Cîpa** exoKTi T^v xelpa, ""Eyeipai/ koi <rnj0i cis rb
filaoy. 'O §€ " di'ttords eanj. 9. Etircf oof* 6 'irjaoos irpos
auTous, "'E-n-epurpaw^" ofias, Ti cleori tois (ri^âviy,^^ dyaSoTroirjcrai
ff KaKOiToiTJaai ; vJ/oxtjc auKrai f\ iiroKicrai;" 10. Kal ircpi^XetjfCi-

ftccos Trdrras auToiis, elirc tw iyBptiivu,^'^ "'Ektch'ok ttj*'
x^^P** fou."
O §€ iTtoirâtv outu.^^ Kal diroKaT€aTd0T] ^* tq
X'V t^^Tou oyirjs (i)S
^
aXX-T).^^ II. aoToi 8e eirXTjaGrjo-at' dfoias * Kol SicXdXouK 'irp6s
dXXi^Xous, Ti &y iroiiio-eta*' ^^ tw 'Itjo-ou.
» Omit Ktti ^BL min. » arB. ikci in ^BL 33 al. (Tisch., W.H.).
* irapcTTjpovvTO in ABDL 33 al. (Tisch., W.H.),
* ecpaiTtvei in JÂDL (Tisch., W.H., text). T.R. = B (W.H. marg.).
* Kaniyopeiv avrov in ^B (D -yopTjo-at).
* tiiriv 8c T« ttvSpi in ^BL 33 (Tisch., W.H.).
''
cycipc in very many uncials. ' For o Sc ^BDL have Kai.
* For ovv ^BDL 33 al. have Sc. '" e-ireptoTu in t^^BL.
" ^BDL have ci for ri, and tw va^ârv for rots orappatrir.
n avTw in B and many other uncials. T.R. = ^DL 33.
" Omit ovTcii BLA 33.
" aireKareeTTaOT] in ADL al. pi., but B has o.iroK.
" Omit vyiijs . . . aXXtj (from Mt.) with fc^BL.
»• iroiT,o-ai€v in BLA 33 al. pi. (Tisch., W.H.).
the right hand. This particular peculiar issue raised on Mk. Ver. 10,
vide —
to Lk., with the Hebrew style, proves, irepipXexj/afjievos.Lk. borrows this word
some think (Godet, Hahn), a source dis- from Mk., but omits all reference to the
tinct from Mt. or Mk. Not necessarily, emotions he ascribes to Jesus anger :
It may
be an inference by Lk., added to mixed with pity. He looks round merely
magnify the beneficence of the miracle, waiting for an answer to His pointed
The right hand the working hand, the question. None being forthcoming, He
privation great, the cure the more proceeds to heal " qui tacet, con-
:
valuable. —
Ver. 7. irapcTTipovvTo, they sentit," Bornemann. Ver. 11. &vo(a« — :
kept watching, in a sly, furtive manner, they were filled vith senseless anger,
ex obliquo et occulta, Bengel on Mk. tl — They were " mad " at Jesus, because He
Oepairevei, whether He is going to heal, had broken the Sabbath, as they con-
if that is to be the way of it. Ver. 8. — ceived it, in a way that would make Him
tJSci a participle might have been ex-
: popular humanity and preternatural
:
pected here =
He knowing their thoughts power combined. rC &v iroii]<rat.€v d»— :
said, etc. — rytipe

Kai o-ttj9i, etc. this : with the optative in an indirect question,
command was necessary to bring the in Lk. only, following classic usage,
matter under the notice of the audience This combination of occasional classicism
present, who as yet knew nothing of the with frequent Hebraism is curious. It
thoughts of the Pharisees, and possibly is noticeable that Lk. does not impute
were not aware that the man with murderous intentions to the opponents
the withered hand was present. Ver. 9. — of Jesus at this stage, nor combination
ayaOoTTOtrio-ai, KaKoiroiTJcrai on the : with politicians to effect truculent design*
meaning of these words and the {vide Mk. iii. 6).
— "
12. 'Ey^t'CTO 8c iv TOis f\}t.4pais toutois, e^rjXOet' ^ «iS to opos

irpoa6o|aCT0at •
Kal r\v Stoi'OKTcpcuci)*' iv -rp irpoaeoxfj toG 6€o5.
13. Kol 0T€ iyivtro i]}iEpa, 'irpocre4>«nf)<re too? |i.a6T)Tds aoroO •
Kal €K\€|({jui€t'os dir' avrCiy SoiScxa, 005 Kal dirooroXous ui'op.ao'c,
14. Ii|ji(i)fa Of Kal (oi'iJuaorc n^rpov, Kai AkSpâ** tok dSc\4>of auToG,
'laKcoPof^ Kal 'ludj'KTji', iXiinroi' Kal BapdoXo|iaio)', 15. MaTGaiof

Kal 6up.df, 'idKwPoK tov toG ' 'AX(âiou Kal Ztixwi/a Tof KaXoup.ei'OK
ZtjXwtti»', 16. MouSaf 'laKuôu, Kal 'louSac 'iCTKapiwrrjc, 05 Kal*

iydviTO irpoSoTTjs I?- tal Kara^ds fier' auTut', Iott] cttI tottou
ircSicou, Kal oxXos* paOrjTuk auToC, Kal itXt]6os ttoXO tou Xaou dir6
' c^cXOciv avTOv in ^BDL.

' ^BDL have xai before laKuôv, and there is MS. authority for Kai before
every name (Tisch., W.H.: Kat in brackets before laK. AX<|>., omitted there only in
B, probably by oversight).
' Omit Tov Tov i^BL 33. * Omit ico* t<)BL. • oxXos iroXvs in i>^BL.
Vv. 12-19. Oh the hill (Mt. iv. 24-25, In the third group of four Judas Jacob!
X. 2-4; Mk. iii. 7-19). —Ver. 12. Ir tois takes the place of Thaddaeus in Mk.
-qixepais TavTais a vague expression,
: and Lebbaeus in Mt. and Simon the
but suggestive of some connection with Kananite is called Simon the Zealot.
foregoing encounters. €^€\9iiv, went — Of Judas Iscariot it is noted that he
out ; whence not indicated, probably became a traitor, " turned traitor
firom a town (Capernaum ?) into the (Field, Ot. Nor.). —
irpoSdTrjs has no
solitude of the mountains. els to opos — : article, and therefore should not be
as in Mt. v. i. and Mk. iii. 13, to the rendered the traitor as in A. V. and R. V.
hill near the place where He had been. When the verb is used it is always
— irpoo-cvlaaOai, to pray, not in Mk. ;
irapa8iS($vai. —
Ver. 17. KaTQpds, de-
might be taken for granted. But Lk. scending, with the Twelve, suggesting
makes a point of exhibiting Jesus as a descent to the foot of the hills, the plain
devotional Model, often praying, and below. Yet the expression r6Trov
especially at critical times in His life. ircSivov is peculiar hardly what we
;
The present is viewed as a very should expect if the reference were to

special crisis, hence what follows. r\v the plain beside the lake; rather sugges-
SiovvKTcpeiJwv, etc.. He was spending tive of a flat space lower down the hill.
the whole night in prayer to God ; — ircSiv^s, here only in N. T. The
SiavvKTspevwv occurs here only in N. T. descent takes place in order to the
— TOV 6€ov is genitive objective prayer of : delivery of a discourse which, with the
which God is the object but if irpoo'cvx'^ ; choice of the Apostles, constitutes the
were taken as = a place for prayer in occasion with reference to which Jesus
the open air, as in Acts xvi- 13, we had spent the night in prayer. The
should get the poetic idea of the audience consists of three classes
—
proseucha of God the mountains 1 Ver. — separately named (i) the Twelve, (2) the
13. Totis p.a6T)Tos, the disciples, of company of disciples described as an
whom a considerable number have oxXos TToXws, (3) a multitude (irX^9os)
gathered about Jesus, and who have gathered from a wide area. This is the
followed Him to the hill. diroo-ToXovs, — same multitude from which in Mk.'s
Apostles, used by Lk. in the later sense, narrative Jesus escaped to the hill,
here and elsewhere. The word is more taking His disciples with Him, to get
frequent in his Gospel than in Mt. and rest, and presumably to devote some
Mk. (six times in Lk., once in Mt., twice leisure time to their instruction. Of
in Mk.). —
Ver. 14. Tl)i.t»va here ; this desire to escape from the crowd, so
follows the list much the same as in Mt. apparent in Mk., there is no trace in
and Mk. Lk., though he has already Lk. In indicating the sources oi this
called Simon, Peter (v. 8), here great human stream Lk. omits Galilee
mentions that Jesus gave him the name. as superfluous, mentions Judaea and
— :
504 KATA AOYKAN VI.
Tr<£<n|S TTjs looSaios Kal 'icpouaaXi^p., Kai ttjs irapaXiou Topou icol
IiSwK'os, o* •^Xflok dKOuaai aoToG, Kal ia6rj>'ai diri twk y6cru)v auTuK,
1 8. Kal ol ^xXoup.ck'oi (nrb^ iryiuîiruv dKaOdpruf, Kal^ cOcpaTreuorro.
19. Kal iras 6 0)(Xos eî^rei ' airrcodai. auxoo •
on Suvapii? Trap'
ouTou £î^p)(«TO, Kal idro Trdcras.

20. Kal auT&s eirdpas tous 64>6aXpiods afirou els T069 ftadT]Tds
aoToO eXcye, " MaKdpioi 01 irrw)(oi, on uficWpa ôrlc iq PcicjiXcia
TOO Ocou. 21. jjiaKdpioi 01 ttcikwwtcs vuv, 5n \opja(j6r\<Ti(TQt.
fiaKapioi 01 KXaioKTCs kuk, on ytKaimt. 32. p.aKdpioi eore,
• cvoxXovp.cvoi, airo in ÂBL (D has airo).
' Kai omitted in ÂBDL 33. * c(t|tovv in t^BL. T.R. a correction.
Jerusalem, passing over Idumaea and 48) eliminated, and only tlie evangelic
Feraea (Mk. iii. S), and winds uj) with passages retained a sermon serving at
;
Tyre and Sidon, defining the territory once as a model for " Apostles " and as
there whence people came by the ex- a gospel for the million.
pression TTJs -n-apaXiov (xwpas under- Vv. 20-26. First part of the discourse :
Stood), the sea-coast. The people come Beatitudes and Woes (Mt. v. 1-12).
from all these places to hear Jesus Ver. 20. cirapas t. h^. in Lk. the ;
(dKov<rai avrovi) in the first place, as if Preacher lifts up His eyes upon His
in expectation of a great discourse, and audience (t. (jio0T)Tas, who are them-
also to be healed. The eagerness to get selves a crowd), in Mt. He opens His
healing even by touch, of which Mk. mouth both expressions introducing a
;
gives so graphic a picture (iii. 10), is solemn set discourse. Lk.'s phrase
faintly indicated by ilv^rovv (45iJt«i, suggests a benignant look, answering to
—
T. R.). Ver. 19. Svvap,is may be the nature of the utterance. fiaKapioi —
nominative both to I^TPX*^" ^'•^^ '° laro Lk. has only four Beatitudes, of whicli
(A. V. and R. V.), or we may render : the poor, the hungry, the weeping, the
" power went forth from Him and He persecuted are the objects the sorrows ;
healed all ". not the activities of the children of the

Vv. 20-49. The Sermon (Mt. v.-vii.). kingdom the theme.—^tuxoi. ireivwvTes,
That it is the same sermon as Mt. KXaiovTcs are to be taken literally as
reports in chapters v.-vii. may be re- describing the social condition of those
garded as beyond discussion. How, addressed. They are characteristics o
while the same, they came to be so those who arc supposed to be children o<
different, is a question not quite easy to the kingdom, not (as in Mt.) conditions
answer. There probably was addition of entrance. The description corresponds
to the original utterance in the case of to the state of the early Church. It is
Mt., and there was almost certainly as if Jesus were addressing a church
selection involving omission in the case meeting and saying: Blessed are ye, my
of Lk.'s version, either on his part or on brethren, though poor, etc., for in the
the part of those who prepared the text Kingdom of God, and its blessings,
he used. Retouching of expression in present and prospective, ye have ample
the parts common to both reports is, of compensation. Note the use of the
course, also very conceivable. As it stands second person. In Mt. Jesus speaks
in Lk. the great utterance has much didactically in the third person. Christ's
more the character of a popular discourse words arc adapted to present circum-
than the more lengthy, elaborate version stances, but it is not necessary to
of Mt. In Mt. it is didache, in Lk. suppose that the adaptation proceeds
—
kerygma a discourse delivered to a from an ebionitic circle, ascetic in spirit
great congicgation gathered for the and believing poverty to be in itself a
purpose, with the Apostles and disciples passport to the kingdom, and riches the
m the front benches so to speak, a dis- way to perdition,
course exemplifying the "words of Vv. 22, 23. In the corresponding
grace " (iv. 22) Jesus was wont to speak, passage in Mt. there is first an objective
the controversial antithesis (Mt. v. 17- didactic statement about Jhe persecuted.
— —
OTa»' fiKnâoMnv dp,as 01 afSpwivoi, Kal oral' A(ôptaa»ai»' dfias,

Kai 6yeihi<T<jMTi, Kal eK^clXoxri to oi/o|xa ujxui' dis iro»'T]p6f, I^'eko
Tou uloC Tou dfOpoSirou. 23. x^^P^"""^

^ ^'' eKcinrj ttj 'nji^pa
Kui tTKipxiâaTe iSou yap, o ptiaGos ujxwc iroXii? iv tw oupafoi •
KaTOl TauTa ^ yap eTTOiouf Tois Trpo4)TiTais 01 Trarepes auTur.

24. nXT|K oual ufiiK TOis irXouo-tois, oTi dircx^TC ttji/ irapdiKXTjan'
ufAWK. 25. oual ufjiiK, 01 e)i.TreiTXi]cr(iî'Oi,* on ireiKaaeTC. oual

ufiiK,' 01 ycXwiTes vuv, on irei'9i]creT€ Kal KXauaere. 26. oual up.i*',*
oraK KaXbis ujids eiirwai irdrrcs ol dfOpuiroi • Kard raura * ydp

ciroiouK Tois >|/eu8oTrpo<}>i]Tais ol iraWpes auroic.
27" " AXX' u|iiK X^yw Tois aKououaic, 'AyaTrdTC reus l)(Opous
ujAuc, KaXws iroiciTC tois p.wrouo-ii' up,ds, 28. euXoyeiTc tous Karapw-
* Xapi\re in all uncials. * ra ai^ra in BD (Tisch., W.H.).

* ^BLH 33 al. add vvv to cp,ircirX.
* Omit vftiv in both places ^BLH. Many more omit the second.
* Ta avTa again in ^*BDE 33.
then an expansion in the second person. nothing besides your reward (cf. Mt. vi.
Here all is in the second person, and the 2). —Ver. 25. cp.ire-irX'rja-p.eVoi, the sated,
terms employed are such as suited the ex- a class as distinct in character as the
perience of the early Christians, especially 8cSi.uYp.6V0i. of Mt. v. 10, on whom vide
those belonging to the Jewish Church, remarks there. Readers can picture the
suffering, at the hands of heir unbelieving
t sated class for themselves. Ver. 26. —
countrymen, wrong in the various forms This woe is addressed, not to the rich
indicated — hatred,
separation, calumny, and full without, but to the disciples
ejection. — may point either
a(j>opi(r(i)a-i.v within, and points out to them that to be
to separation in daily life (Keil, Hahn) free from the evils enumerated in ver.
or to excommunication from the syna- 22 is not a matter of congratulation, but
gogue (so most commentaries) the = rather a curse, as indicative of a dis-
loyalty to the faith and the Master, which
Talmudic H^D. In the former case
makes them rank with false prophets.
one naturally finds the culminating evil Vv. 27-35. The law of love (Mt. v.
of excommunication in the last clause 3 8- 48). —
Ver. 27. vp.iv "Kiyu: Lk. here
iKâXbxnv TO o. v. = erasing the name uses the phrase with which Mt. intro-
from the membership of the synagogue. duces each dictum of Jesus in opposition
In the latter case this clause will rather to the dicta of the scribes. But of the
point to the vile calumnies afterwards many dicta of the Lord reported in Mt.
heaped upon the excommunicated. he has preserved only one, that relating
*'
Absentium nomen, ut improborum to the duty of loving (Mt. v. 44). The
hominum, differre rumoribus," Grotius. injunction to love enemies is much
Ver. 23. o-KipTtjo-aTC, leap for joy; the weakened in force by omission of the
word occurs in i. 41, 44, and this and other antithesis love neighbours and hate
:
terms found in the sermon have led some enemies. As if to compensate Lk. gives
to infer that Lk. uses as his source a the precept twice, (i) as a general head
version of the discourse emanating from under which to collect sayings culled
a Jewish-Christian circle. Vide the list from the section of the discourse omitted
of words in J. Weiss, Meyer, note, p. (Mt. v. 17-42), (2) as a protest against
387. Vide also Peine, Vork. Vberlief. limiting love to those who love us (ver.
Vv. 24-26. ir\T)v, but, used here 35, cf. ver. 32). —
TOIS Akovowo-iv, to you
adversatively, a favourite word with Lk., who hear a phrase by which the dis-
;
suggesting therefore the hypothesis that course is brought back to the actual
he is responsible for the " woes " follow- audience from the rich and the false
ing, peculiar to his version of the sermon. disciples apostrophised in the preceding
— air^X*''^*' y^ have in full riches and ;
verses. It is an editorial phrase.
; —
5o6 KATA AOYKAN VI.
a 1 : eL m jUvou<i ofiic,* Kal' Ttpoatu^fîaBe fiirep ' riov '^Tnr)p€ai6rrw»' uuds,

29. Tw TuTTTom «re €iri tt)k aiayoKa, irdpexe Kal ttji' aWTif Kai
dwo Tou aiporr(5s crou rb ifidTioc, Kal toc xiTui'a jitj kwXucttjs.
30. iraKxl 8e tw * oiTOurrt ac, 8i8ou • Kal diro tou aipoi'Tos toi ad,
fx^ diraiTei. 31. kui KaOw; GActc iâ Troiuaiv ufxl^ 01 at'Opuiroi,
Kal ufXEis TT-oicrTc aoTois 6p.oi(i»s. 32. Kal ci dyairdTC toDs dyaTrwK-
ras ufids, TToia dfiif x^'^P'^^
ôri; Kal y^^P 01 dp,apTuXol Tois
dyauwrros aoTOUs dyaTTwcri. 33. ical' iav dya0oirof»)TC roOs
dyaSoTT-oiourras ufids, iroia op.Ii'

X'^P'^S «oTi; Kal ydp * 01 dfJiapTwXol
TO ouTO 7roioG(n. 34. Kal cd^ Saj'cilîrjTC ^ Trap' uv cXtti^ctc divoXa-
Peik*,^ iroia u|iiK X^^P'? cori; Kal ydp ol' dfAapTwXol dfxapTwXois
SaKCiôuaic, Iva d-iroXd^wcri tA laa. 35. ttXtjc dyairdTe Toiis ex^pous
bfiMV, Kal dyaOoiroiciTC, Kal Sarei^cTc |XT]Scf ^^ direXirijôrrcs * Kal
'
v|ia« in ^BDH vet. Lat. 6. vpitv is a correction to classical usage.
* Omit Kai i^BDLS al. * irepi in ^^BLE.
* Omit 8« TW ^B. » ^B have kui yap €av (Tisch., W.H., in brackets).
« Omit yap i^^B. ' BaviatjTi in Js^BH (Tisch., W.H.).
* Xaêiv in ^BLH. • ^BLH omit yap, and many uncials omit 01.
'0 lATjScv is the best attested reading (ABLA al., W.H. in brackets); p-TiSeva in
t^Hn (Tisch.).
KaXws TroieiTc, etc.: Lk., in contrast here the law of reciprocity (Mt. vii. 12),
with Mt. (true text), enlarges here, as if hardly in its proper place, as the change
to say you must love in every conceiv-
: from singular to plural shows, but in
able case, even in connection with the sympathy with what goes before, though
most aggravated evil treatment. In the not quite in line, and therefore inserted
clause enjoining prayer for such as have at this point as the best place to be
done wrong Lk. substitutes lirTjpeaErfvTwv found for the golden rule. It seems to
(ver. 28) for Mt.'s SiwK<ivTwv = those be meant as a general heading for the
who insult you, the people it is hardest particular hypothetical cases following =
to pray for. Persecution may be very you would like men to love you, there-
fierce, at the prompting of conscience, fore love them whether they love you or
yet respectful. —
Ver. 29 = Mt. v. 39, 40 not, etc. —
Ver. 32. x^P'''' ^^ê and in
with some changes; rvirTeiv for paTri^civ, the following verses stands for Mt.'s
Trape'xtiv for aTp^<|>€iv aipovTo; suggests ; fxiaOos, as if to avoid a word of legal
the idea of robbery instead of legal pro- sound and substitute an evangelical
ceedings pointed at by Mt.'s Kpi6TJvai terra instead. Yet Lk. retains fiio-605 in
l|xdTiov and x^'"'*'*'^ change places, ver. 23. —
x'^P'-f probably means not
" thanks " from men but favour from
naturally, as the robber takes first the
upper garment for Mt.'s a4>cs Lk. puts
; God. It is a Pauline word, and
p.T) =
withhold not (for the
K(oXv<rx]$ apparently as such in favour with Lk.
construction tivo dvd Tiros kwXvciv, —
Vide on iv. 22. ap,apTuXol here and in
which Bornemann thought unexampled, ^' 33' 34 for TcXwvai and iOviKol in Mt.,
vide Gen. xxiii. 6, Sept.). Ver. 30. Lk. — a natural alteration, but much weaken-
passes over Mt.'s instance of compulsory ing the point manifestly secondary.
;
service (v. 41), perhaps because it would Ver. 33. For Mt.'s salutation Lk. sub-
require explanation, or was not a stitutes doing good (ayaOoiroiiJT*). Ver. —
practical grievance for his readers, and 34. This example is robbed of its point
goes on to the duty of generous giving, if it be supposed that Lk. had an ascetic
which is to be carried the length of bias. If a man despise money there is
cheerfully resigning what is taken from no merit in lending without expecting
us by force. Ver. 31. —
Lk. brings in repayment. Ver. 35. — wXtji', but, in
— — — —
Eorai 6 fiiordo; ufitav iroXus, Kal caccrdc ulol tou ^ uîtrrou * on

aoTos y^pr](TT6s ioTiv cm toos d)(apioTous icai iroyii\pou9. 36. yiveaQe
ouy ^ ^ oiKTipuoces, xadus koI ' 6 irar^p uuwk oiKTipuui' i<ni. b here and
37. Kai [It] KpifCTC, Kai ou fiT) Kpi0T]TC. fXT) KaTaSiKaêTc, Kai
ou u,^ KaTaSiKao-fliiTe. diroXucTC, Kal diroXuOnacaGc •
38, SiSoTc,
xai SoOViorcTai uuit' • u.^Tooi' KaXoK, * Ti€iti.t(ru.ivov »cai* acaaXcuu^kot' in N. T.
oTr€peKX*'*'0(*€''o*' owaouaif eis tok ico\iro»' tw* yap

Kai
auTw
*
• R nt<>
ficTpw w " fierpeiTC, am|xcTpT]6T]0'CTai uîk.
t~»»
ujiuk.
"^
vj. 15).
here and
in joel iL
39. Elite 8e ' irapaPoXr)*' auTois, " Mi^ti Soi'aTai Tu<t>X69 tu<|>X&»'
» Omit Tov ÂBDLAH al. pi. » Omit ovv i^BDLH 33 al.
» Omit itai i^BLH.

* ^BL omit first Kai and j^BDLE the second ; more expressive without.
» For Tu yap . . . « ^BDLE 33 al. have » yop furpM (Tisch., W.H.).
• 8< Kai in ^BCDLE 33.
opposition to all these hypothetical implied in the epithet " the Highest " (ver.
—
cases. ftT|8h' aircXir((ovTCS, "hoping for 35). —
Ver. 37. In these special precepts
nothing again," A. V., is the meaning it is implied throughout that God acts
the context requires, and accepted by as we are exhorted to act. They give a
most interpreters, though the verb in picture of the gracious spirit of God.
later Greek means to despair, hence the Kal, connecting the following precept as
rendering " never despairing " in R. V. a special with a general. No kui in Mt.
The reading p,T]8^ya air. would mean : vii. I, where begins a new division of
causing no one to despair by refusing the sermon. In Mt. the judging con-
aid. —
viol 'Yi|/£oTov, sons of the Highest, demned is referred to as a characteristic
a much inferior name to that in Mt. In Pharisaic vice. Here it is conceived of
Lk. to be sons of the Highest is the as internal to the disciple-circle, as in
reward of noble, generous action ; in —
James iv. 12. diroXvcrc, set free, as
Mt. to be like the Father in heaven is a debtor (Mt. xviii. 27), a prisoner, or
set before disciples as an object of an offender (-rfj? apaprias diroXuOTJvoi,
ambition. xpn<rT6i, kind by generalis- ; 2 Mace. xii. 45).— Ver. 38. SiSotc :
ing Lk. misses the pathos of Mt.'s con- this form of mercy is suggested by Mt.
crete statement (ver. 45), which is doubt- vii. 2, Iv if y-^rptf ficrpciTC, etc. be :
lets nearer the original. giving, implying a constant habit, and

Vv. 36-38. Mercifulness inculcated.
—
God the pattern. Ver. 36 corresponds
therefore a generous nature.
KaXov, good, generous measure
ficrpov
these
— ;
to Mt. v. 48, which fitly closes the words and those which follow apply to
promulgation of the great law of love = man's giving as well as to the recom-
be ye there/ore perfect, as your Father in pense with which the generous giver
heaven is perfect {vide notes there). shall be rewarded. —
ircirieaficvov, etc.,
Lk, alters the precept both in its expressed down, shaken, and overflowing ;
pression (olKTLpp,ovc« for WXcioi), and in graphic epexegesis of good measure, all
its setting, making it begin a new train the terms applicable to dry goods, e.g.,
of thought instead of winding up the grain. Bengel takes the first as referring
previous one = be compassionate {ovv to dry {in aridis), the second to soft {in
omitted, ^BDL, etc.) as, etc. the pre- — moUibus), the third to liquids {in liquidis).
cepts following being particulars under — K6\itov probably the loose bosom of
:
that general. yiv€<r6€, imperative, for the upper robe gathered in at the waist,
the future in Mt. —
olKT(pp.oyc« a legiti- : useful for carrying things (De Wette,
mate substitution, as the perfection in- Holtz., H. C, al.). It is implied that
culcated referred to loving enemies, and God gives so, e.g., " plenteous re-
giving opportunity for setting forth the demption " (Ps. cxxx. 7).
doctrine of God's free grace. Ka6«l>s for — Vv. 39-45.
Proverbial lore. Ver. 39. —
Mt.'s ws, common in Lk. (twenty-eight flirt hi the Speaker is represented here
:
times), witnessing to editorial revision. as making a new beginning, the con-

6 iraxTip v). without 6 oiipdvios, which is
: nection of thought not being apparent.
— '
5o8 KATA AOYKAN VI,
ASTiyerr ; oiyX dfi4>6Tcpoi €is ^69uvov ireaouiTOi * ; 40. ouk tart.
jAa0t]Tf|s uTTtp TOY SiSdcTKoXof auTou * •

KaTT)pTicrp,^KOS 8^ iras eorai
is 6 StSdffKaXos auTOu. 4I. ti 8c ^X^ttcis to K(ip(|)os to î* tw

6<^6aX|Jiu Tou d8EX(j>ou aou, t^v 8c Sokok rrjr i¥ tw 181W 6(^6aXfiw 06
Karaiocis; 42. f\^ irols SuKaaoi X^ycii* tw d8cX(|>w <roo, 'AScX^)^,
a4>eq ^K^dXw to Kapcôs r6 ir tw 6<^daXp,w aoo, auros ttjk ^k tw

6<t>6aXp,w aoo 8oK6f ou ^Xîtwk; dvoxpiTd, cKpaXc irpuTor ttj»»
SoKov Ik TOO o4>0aXfjiou aoo, koi T<5Te 8ia^X^«|>cis iKâXeiK* rh

Kdp4>09 t6 iy TW 6(|>9aXfiw too d8cX<|>oo aou. 43. ou ydp iart,
S^pSpoK KaXoK iroioof Kapiroi' aairpo*' •

ooSe S^cSpoc aairpok iroiooi'
Kapirof KaX6r. 44. cKaoroK ydp 8î'8poK ^k too 18100 Kapiroo

YiKwaKCTai • CO ydp ii dxaKOwK aoXXe'yooai aoKa, ou8e ck ^droo
Tpoywai aTa<{)uXT]»'.* 45. 6 dyaOo; dcOpwiros ck too dyaOoo 6T]aaopoo
Ti]S KopSias aoTou irpoi^cpEi to dyaOic • Kal 6 TTon^pos dkdpwTros
Ik too Tronfjpoo OTjaaopoG ttjs Kap8ias aorou " -n'po(j>cpci to iroi'TjpOK •
in ydp TOO ^ irepiaacofxaTos ttjs^ Kap8ias XaXci to oTO|i,a aiuTou.
* C|»irea. in BDL ; •wco-. in t<)CAH 33. • Omit avTov ^BDLH 33.

» B omits i^ has irw? St.
T|. Most uncials = T.R.
* cKâXciv at end of sentence in B 13, 69 al. (Tisch., W.H.).
* a-ra4>. rpvy. in J^^BCDLE 13, 33, 69.
* ^BDL omit avOpwiros and 9r\a: n]C xapSias avrov (explanatory additions).
' iÂBDE omit both articles.
Grotias says plainly that there is no than to the vices ol the Pharisees, which
connection, and that Lk. has deemed it in Lk.'s version of the sermon are very
Btting to introduce here a logion that much left out of account. Censorious-
oiust have been spoken at another time. ness is apt to be a fault of young con-
Mt. has a similar thought to that in ver. verts, and doubtless it was rife enough
59, not in the sermon but in xv. 14. in the apostolic age. On the parable of
ru4>Xo$ Tv<f>Xiy viewing the sermon as
: the mote and the beam vide on Mt. vii.
m ideal address to a church, this adage —
3-5. Ver. 42. ov pXîrwv this is one :
may apply to Christians trying to guide of the few instances in N. T. of par-

brethren in the true way (James v. 19), ticiples negatived by 00. The ov in such
and mean that they themselves must cases may = fLi\, which in classical
know the truth.—Ver. 40. The con- Greek has the force of a condition, ov
nection here also is obscure the adage ; being used only to state a fact (vide
might be taken as directed against the Burton, § 485), Vv. 43-45. —
In Mt.
conceit of scholars presuming to criti- these parabolic sayings are connected
cise their teachers, which is checked by with a warning against false prophets
the reminder that the utmost height that (Mt. vii. 15-19). Here the connection
can be reached by the fully equipped is not obvious, though the thread is pro-
(icaTT]pTia}Ji€Vos, a Pauline word, i Cor. bably to be found in the word vKiroKpiTa,

L 10, cf. 2 Tim. iii. 17, ^|YjpTvap.tvos) applied to one who by his censorious-
scholar is to be on a level with his ness claims to be saintly, yet in reality
teacher. —
Ver. 41 introduces a thought is a greater sinner than those he blames.
which in Mt. stands in immediate con- This combination of saint and sinner is
nection with that in ver. 37 (Mt. vii. i, declared to be impossible by means of
a, 3). If the view of ver. 40, above these adages. Ver. 44. —
For xpiPoXoi
•uggested, be correct, then this and the in Mt., Lk. puts âros = thorn bush,
next verses may also be understood as tubus, and for o-uXXeyovaiv applied to
referring still to the relations between both thorns and thistles in Mt., I.k. uses
teacher and taught in the Church, rather in connection with pdrov Tpvywair, the
—
40 —49- VII. X — a. KYArrEAION 509
46. " Ti hi fu KoXciTC, Kupie, Kupie, ical ou iroiciTC & X^w ;
47. rrds 6 epÔf^ccos irpos \t-t xal dKouwK fiou twk XoyuK Kai ttoiuk
auTOus, u7ro8ci^(i> u\iiy riyi ecrrlr ofioio;. 48. o|xoi6s iariy avQpiiura
oiKoSop.ouKTi, oiKiaK, 09 * e(rKa()r6 Kai ' i^diuve, Kal edi()K6 QeiieXioy e Ch.xiil.6,
ivi. J.
ii?i Tr\y irirpar • irXir)p,)i,upa9 ^ 8e yecofisVrjs, irpo(reppT)|ei' 6 -iroraftos f here only
in N. T.
T^ oixia eKct»T[], Kal ouk iO'xu<''« caXeocrat aun^;' • Ted£p.cXiuTO yop
cm TT)!' ireTpaf.^ 49. 6 Se dicouaas Kal fiA] iroiiâas ojjioios iamv
dfdpcSiru oiKoSop.iô-aia'i oiKiaf em Tf|r y^" X*^P^^^ 6ep,cXiou * iq
Ttpoa4ppir\êy 6 -iroTap,6s, Kal €udû$ cireae,' Kal iyivtro to pijyfia

njs oiKias CKCin^s jieya."
VII. I. "EflEI 8e* cirXi^pucre irdrra rd piîxara auTou els tAj
dKods ToC Xaou, eiorijXOeK els Kampyao6^l,. 2. 'EKaTOkrdpxou 8^
* irXY)pL|jivpT)c in ^BLH 33.

'For rtO, yop . . . irerpav (from Mt) ^BL= 33 have 8ia to KaXw; oiKoSopT|<r
(-cio--)Oai ovTTjv (Tisch., W.H.).
* crvveireerev in ^BDLH 33 al., a stronger word = collapsed (Tisch., W.H.).

* cvciSi] in ABC (Tisch., W.H., text) ; ewei 8« in J^LH (W.H. marg.).
proper word for grape-gathering. —Ver. Farrar (C. G. T.) " Hochwasser,"
;
45. 6Tj<ra-upoiJ ttjs icapSias either, the

: Weizsacker.—irpoaeppTiltv, broke against,
treasure which is in the heart, or the here and in ver. 49 only, in N. T.—
treasure which the heart is (Hahn). In Ver. 49. x'^P''^ OepeXiow, without a
either case the sense is : as is the heart, foundation an important editorial com-
;
so is the utterance. ment. The foolish builder did not make

Ver. 46, introducing the epilogue, a mistake in choosing a foundation.
rather than winding up the previous train His folly lay in not thinking of a founda-
of thought, answers to Mt. vii. 21-23 ;
tion, but building at haphazard on the
here direct address (2nd person), there surface. Vide notes on Mt. for the
didactic (3rd person) ; here a pointed characteristics of the two builders. to
question, and paratactic structure as of p'ijyp.a (iFTuicris in Mt.), the collapse,
an orator, in lively manner, applying his here only in N. T. This noun is used
sermon, there a general statement as to answer to the verb irpoo-f ppT)$ev.
to what is necessary to admission into The impression produced by the fore-
the Kingdom of Heaven ov irds 6 — going study is that Lk's version of the
Xrywv, etc. Sermon on the Mount, while faithfully
Vv. 47-49. The epilogue (Mt. vii. reproducing at least a part of our Lord's
24-27). —Ver. 47. iras 6 Ipxopevos, teaching on the hill, gives us that teach-
etc. : the style of address here corre- ing, not in its original setting, but
sponds to the idea of the discourse readapted so as to serve the practical
suggested by Lk.'s presentation through- purposes of Christian instruction, either
out, the historical Sermon on the Mount by Lk. or by some one before him.
converted into an ideal sermon in a Chapter VII. The Centurion op
church = every one that cometh to me Capernaum. The Widow's Son at
by becoming a Christian, and heareth Nain. The Baptist. In the House
my words generally, not these words in —
of Simon. Vv. i-io. The Centurion of
particular. — Ver. 48. ca-Ka\|;c koI Capernaum (Mt. viii. 5-13). Ver. i. —
iâdvve, dug, and kept deepening. A cU Tas uKoas, into the ears = els Ta wTa
Hebraism, say Grotius and others = dug in Sept. (Gen. xx. 8, 1. 4, Ex. x. 2). To
deeply. But Raphel produces an example show that it is not a Hebraism, Kypke
from Xenophon of the same construction : cites from Dion. Hal. els tt|v airavTcdv
:
<ra4>T)vi^ci T« Ktti aXir)9€v«i for a\T)8cis Toiv irapovT&jv dKOTjv.— elo-fjXflev, entered,
{Oeconomici,cap. xx.).— irXTiji-
<rtt<j>Tjvi^€i not returned to, Capernaum. Ver. 2. —
(from TripTrXripi, air. Xry. in N.T.),
|i,vpT)9 Ss TJv avTu fvTipos, who was dear to
a flood, " the sudden rush of a spate," him though a slave, indicating that be
;
—
5IO RATA AOTKAN VII.
> (Ch. xiv. Tiôs 80GX0S xaKws exw tjjAeXXe TcXcurdf, Ss ti*' aurw ' Imiios-
ii. ig. I 3. dKOuaas oe -rrcpi too Itjitou, dTr«(rr€iX€ Trpos auTOf irptaPuT^pous
Tuv '\ouhaiuv, if njiav oAtok, oirfa>s ^XSoj*' SiaorulaT) thv SouXoc auTou.
4. 01 Be TT-apaYCK^fiCfOi irpos tov 'lijaouK irapCKciXouK ^ aoTOK ottoo-
Saiw9, X^yoin-es, "'Ort £^169 ^(rriK u Trap^let ' toCto •
5. Ayaira yap
TO IOkos ilfiwc, Kat TTif aufaybty^K auTos wKoS^jiTjacf i^p.ii'.'' 6. 'O
Se 'iTjaous ciropeurro trxiv aoTOts. TJStj &€ auroO ou fiaKpdf a.Ttiyifivro%
diro^ TTJs oiKios, cire^\|#e irpos aflTot'* 6 ^KaTorrapxos 4)lXoos,' Xt'ywf

ooTw,* " Ku'pie, fi^ aKuXXou •
ou yap cifii iKat'o; ^ iko 6it6 tt)** oT^ytjK
fiou €icreX0T]s •
7. 810 ooSe ^p.auTOJ' T||i(i)aa Trp6s at. eXOeif •
dXXd
ciTTc Xoyw, Kal ladiâcTai ^ 6 Trais pou. 8. Kal yelp eyu dfOpuTTOS
cifiii UTTO e|oucriaK TaaCTop.ek'OS, tyjitiv oir' cp.auTOk aTpariwTa?, itai
Xcyb) TouTW, nopcu67)Ti, Kal iTopcucTai *
Kal dXXu, Epxou, Kal
' So in BC al. T)pcoTwv in ^DLHminusc. (Tisch.). * irapc|T| in ÂBCDLAHa/.

• ^D min. omit airo (Tisch.). ••
Omit irpos avrov J<^B.
' ({>iXov« before o ck. in ^BCLH 33 al. ' ^ omits avTw (Tisch.).
' IK. cip,!, in i<^B. • i«9T)Tu in BL. T.R. is from Mt.
was a humane master. Lk. has also in near. Lk. often uses the negative with
view, according to his wont, to enhance adjectives and adverbs to express strongly
the value of the benefit conferred the : the positive. Hahn accumulates in-
life of a valued servant saved. Ver. 3. — stances chiefly from Acts. <îXovs these — :
dKoiJO-a; reports of previous acts of

: also would naturally be Jews. iKavos —
healing had reached him. dirco-rciXc — : eifii Iva here we have iKavos, followed
:
there is no mention of this fact or of the by Iva with subjunctive. In iii. 16 it

second deputation (in ver. 6) in Mt. 's is followed by the infinitive. Ver. 7. —
version. Lk. is evidently drawing from «liri X<5y<i), speak, i.e., command, with a
another source, oral or written. word.— Ver. 8. Kal ydp kyit here :
irpctrPvT^povis T<iv *lov8a£<ov, elders of follows the great word of the centurion
the Jews the reference is probably to
; reported by Lk. much as in Mt. But it
elders of the city rather than to rulers of seems a word more suitable to bespoken
(.he synagogue. From the designation in propria persona than by deputy. It
"of the Jews" it may be inferred that certainly loses much of its force by being
the centurion was a Pagan, probably in given second hand. Lk. seems here to
the service of Antipas. 8iao-<i<7-jj, bring— forget for the moment that the centurion
safely through the disease which is not supposed to be present. Schanz
threatened life. Ver. 4. —
cnrovSaiws, conjectures that he did come after all,
earnestly though he was a Pagan, they and speak this word himself. On its
—
;
Jews, for reason given. a|io9 gS vap^l'g, — import vide at Mt. viii. 9 Tao-a4p,€vos :
for a|ios iva avr^ ir. irap^l-Q is the present, implying a constant state of
2nd person singular, future, middle, in a subordination.
relative clause expressing purpose in- Comparing the two accounts of this
stead of the more usual subjunctive incident, it may be noted
Lk.'s that
{vide Burton, § 318). Ver. 5. —
dyair^ makes the action of the centurion con-
yop, etc., he loveth our race a philo- ; sistent throughout, as inspired by diffi-
Jewish Pagan, whose affection for the dent humility. In Mt. he has the
people among whom he lived took the courage to ask Jesus directly, yet he is
form of building a synagogue. Quite a too humble to let Jesus come to his
credible fact, which could easily be house. In Lk. he uses intercessors,
ascertained. Herod built the temple. who show a geniality welcome to the
Vide Lightfoot on this. Ver. 6. jirop- — irenic evangelist. Without suggesting
•vcTo no hint of scruples on the part of
: intention, it may further be remarked
Jesus, as in the case of the Syrophenician that this story embodies the main
—
woman. ov p.aKpav, not far, i.e., quite features of the kindred incident of the
— — — ;;
3—13. EYArrEAION 5i»
epxerai •
Kal rfi SouXu fiou, rioiifjo-oi' toCto, koi Troiei.** 9. 'Axouaas
§6 Taura 6 'Itjcous eOau|jia(reK auToc * Kai (rrpa<)>el9 tw &KoXou6oum
auTw o)(Xu eiTre, " A^yw ujxif, ou8^ ^k tw 'laparjX ToaauTTjt' TriorriK
eupoc." 10. Kal uiroaTp^t)/aKT€9 01 Tre(i<^9£KTC9 eis t6k oZkok ^ cupov

TOK do'dci/oOn'a ^ SouXok uyiaifOKra.
II. KAI tyî'CTO cf TTJ ' ^|t]s, exropeueTO* els iroXn' KaXou)Ji^>'T)i'
Hatv ' Kai aukeTTopeuocTO auTu 01 f&aOifjTal auTOu iKai'oi,* Kal o^Xos
TToXos. 12. ws Sc r^yyiCTe rg ttuXt) ttjs iroXeus, Kal iSou, e^CKOfJiilêTo
reQv(]K<is, uios fioiôyei^S ' Tg fXY]Tpl auTou, Kal aurn] rjv )(i^pa •
Kal
o)(Xos TTJS iroXews iKaKos ^ criv aurg. 13. Kai ihutv aurrjK 6 Kupiof
' €is T. o. before ot irep-ij). in ^BDL al. vet. Lat. (Tisch., W.H.).
^ Omit airSevovvTa t>5BL.
»€v To> €|tis in many MSS., including BL (W.H.). T.R. = J^CD (Tisch.).
* tiroptverj in J^^B 13, 69 (Tisch., W.H.). • Omit iKavoi i^BDLH (W.H.).
* |Aov. wios in ^BLs. ' Add f|v after ik. ^BL 33.
Syrophenician woman, not reported were with Him, and many people besides
by Lk. The excessive humility of the a surrounding the same as on the hill
centurion = " we Gentile dogs ". The where He had addressed His disciples.
intercession of the elders = that of the Those of the audience who had come
disciples. The friendliness of the elders from Judaea are on their way home."
is an admonition to Judaists = this is The point must be left doubtful. W.
the attitude you ought to take up towards and H. have iv tw «•, and omit iKavoi.
Gentiles. All the lessons Of the " Syro- Naiv there is still a little hamlet of the
:
phenician woman " are thus taught, while same name (vide Robinson, Palestine, ii.
the one unwelcome

feature of Christ's 355, 361). Eusebius and Jerome speak
refusal or unwillingness to help, which of the town as not far from Endor.
might seem to justify the Judaist, is Some have thought the reference is to a
eliminated. How
far such considera- Nain in Southern Palestine, mentioned
tions had an influence in moulding the by Josephus. But Lk. would hardly take
tradition followed by Lk. it is impossible his readers so far from the usual scene of
to say. Suffice it to point out that the Christ's ministry without warning. Ver. —
narrative, as it stands, does double duty, 12. Kal ISov, and lo The Kal introduces
I
and shows us : the apodosis, but is really superfluous

1. Gentile humility and faith. —
very Hebrew (Godet). l$cKop,i£cTo, was
2. Jewish friendliness. being carried out (here only in N. T.)
3. Christ's prompt succour, and ad- lKif>£pci.v used in the classics (Acts v.
miration of great faith. 6). Loesner cites examples of the use
Vv. 11-17. ^^' son 0/ the widow of of this verb in the same sense,
Nahi. In Lk. only. iv ria I|t)s (Katp^*), —
from Philo. p.ovoY€VT)s, X'<ip<'^ these •
in the following time, thereafter vague. ; words supply the pathos of the situation,
— Iv TQ I. would mean on the following : depict the woe of the widowed mother,
day {i\\iip^, understood), i.e., the day and by implication emphasise the bene-
after the healing of the centurion's ser- volence of the miracle, always a matter
vant in Capernaum. Hofmann defends —
of interest for Lk. Ver. 13. 6 Kvpios,
this reading on the negative ground the Lord, first time this title has been
that no usage of style on the part of Lk. used for Jesus in the narrative. Lk.
is against it, and that it better suits the frequently introduces it where the other
circumstances. "We
see Jesus on the synoptists have " Jesus ". The heavenly
way towards the city of Nain on the Christ, Lord of the Church, is in his
north-western slope of the little Hermon, mind, and perhaps he employs the title
a day's journey from Capernaum. It is here because it is a case of raising from
expressly noted that His disciples, and, the dead. The " Lord " is Himself the
as iKavoi is well attested, in consider- risen —
One. torirXayxviaSi) express :
bable numers, not merely the Twelve, mention of sympathy, pity, as the
— —'
512 KATA AOYKAN VII.
i<nrXaYX>'ia0T| itr aorfj, ttal tltttv auTTJ, " M^ icXaie.* 14. Kal
npoaeXQioy rj^/aro ttJs aopou •
01 Be Paard'ôvTCS iarTr]aav •
xal eiTrt,
" Heayi(TK€, aol X^yw, iyip6r]Ti." 15. Kal dkeKciOio-cv ^ 6 fCKpos,
Kal T]pâTo XaXcic -
Kal cSwkck aurof ttj fiTjTpl auroC. 16. cXajSc
Sc 4)6^09 aTrarras, Kal ^Boâôk- rbv 0c<5»', XeyoKxe?, "'Oti Trpotfji^rtjs
fjicyas eynycpTai '-^

^j* ilfii*'," Kal "'Oxi iirecrKe^baTO 6 ©cos t6>' \a6y
auToG. 17. Kal ÎfjXOet' 6 Xoyos outos iy oXtj t^ 'louSaif irepi
auTOu, Kal iw ' iTt£<rj) t>] ircpixwpw.
18. KAI dTvi^yyeiXak 'iwdk'k'T) 01 p,a0T|Tal auToG irepl irtikTwi' toutwv.
19. KOI TrpoCTKaXcadficv'os 8uo Ticds twk fiaOrjTwt' auToG 6 '\wdvyr\s
lire^vj/c trpos TOf 'ItjctoGi',* Xe'ywt', " Z»i cl 6 cpxtipefos, ?) aXXo»'
;
irpoCTSoKwfiCK " 20. flapayci'o^ci'oi Se irpos aoroi/ 01 dcSpes ciTroc,
"*laj(ii'VTj9 6 BaiTTiCTTT)? dTrecrraXKCc i^pas Trpos o^t, Xe'yojk, Zu ci 6
cpxop'Côs, T] aXXoK* irpoffSoKOJii.ci' ,

" 21. 'Ev cuttj 8e * xig wpa
• B has €Ka9icr€v (W.H. marg.). »

1V«p8t) in ÂBCLH 33.
• €v omitted by t^BLE 33.
• Kvpiov in BLH 13, 33, 69, the most likely word for Lk.
° ertpov in ^^BLH 33 (W.H.); in second place trtpov in ^DLE 33, B has
aXXov (W.H. text).
« €v ttuivq TT) upa in fc^BL (Tisch., W.H.).
motive of the miracle. C/. Mk. i. 41. would of course spread in all directions,
fiT) KXaic, cease weeping, a hint of what north and south, he lays stress on the
was coming, but of course not under- southward stream of rumour (carried by
stood by the widow. —Ver. 14. o-opov, the the Judaean part of Christ's audience,
bier (here only in N. T.), probably an open vi. 17) through which it would reach the
coffin, originally an urn for keeping the Baptist at Machaerus. Trdcrr) ttj irepi- —
bones of the dead. — ecrTTjcrav: those who X<op({>,the district surrounding Judaea,
carried the coffin stood, taking the Peraea, i.e., where John was in prison.
touch of Jesus as a sign that He wished Vv. 18-35. The Baptist's message
this. —
Ver. 15. avcKaOicrcv, sat up the ; (Mt. xi. 2-ig). Ver. 18. — onrqyyeiXav :
ova is implied even if the reading ^kqO- John's disciples report to him. Lk.
icrev be adopted to sit was to sit up for
; assumes that his readers will remember
one who had been previously lying ;
what he has stated in iii. 20, and does
sitting up showed
life returned, speaking, not repeat it. But the reporting of the
full possession of his senses the reality ; disciples tacitly implies that the master
and greatness of the miracle thus asserted. is dependent on them for information,
— Ver. 16. <t>6Pos the awe natural to

: i.e.y is in prison. — irtpl irovTcuv tovtuv :
all, and especially simple people, in pre- the works of Jesus as in Mt., but tovtuv
sence of the preternatural. Trpo({)iiTtis — refers specially to the two last reported
p.€yas, a great prophet, like Elisha, who (centurion's servant, widow's son).
had wrought a similar miracle at Shunem, Ver. 19. 8\5o, two more explicit than
;
near by (2 Kings iv.). lir€<rK€\|/aTo,— Mt., who has Sta t. p,a6T)T«l)v. The 8vo
visited graciously, as in i. 68, 78. Vet. — may be an editorial change made on the
17. 6 XiJyos ovTos, this story. Lk. document, from which both drew. irpos —
says it went out; it would spread like Tov Kvpiov (*It)o-ovv, T. R.) a second :
wildfire far and wide. —

tv oXi] xfj 'lovSaia, instance of the use of the title " Lord"
in all Judaea. Some (Meyer, Bleek, J. in Lk.'s narrative. <rv el, etc. —
question :
Weiss, Holtzmann) think Judaea means as in Mk., with the doubtful variation,
here not the province but the whole aXXov for ercpov. Ver. 20. —
On their
of Palestine. But Lk. is looking for- arrival the men are made to repeat the
ward to the next incident (message question. —
\'er. 21. Lk. makes Jesus
from John) therefore, while the story
; reply not merely by word, as in Mt. (xi.
—
14— a8. EYArrEAION 5^3
iQepdivtuat voXXous Avd i/âwf Kal \j.acrriy(i>y xai itvtufi.dTtjiy
TrOktlpWK, Kttl TU^XoiS TToXXoiS C)(api«rOT0 TO ^ PX^TreiK. 2 2. Kttl
dTTOKpidcls ^ 'ItjctoCs ' €i"ire>' auTOis, " HoptuQivres dTrayyeiXaTe

'iwdcKT) d Cl8«T€ Kal T|KOUO-aT6 • OTl * TU+Xol dKa^X^TTOucn, x*>»ô^
jr€pnraToC<Ti, Xcirpol KadapiôwTai, ku4>oi aKOuouo-i, ccKpol eyctporrai,
Trrwxol euo^YY^^^t®*^'** *
^3* "***' H'CiKdpios ôTii', os ^cLk fit] aKar-
SaXiffOfj €v €fioi." 24. 'AireXfloKTWK 8e twk dyyAwi' 'lojdfKou,
i^pâTO Xe'ycii' irpos tous 0)(Xous Trepl 'iwdj'koo, " Ti e|eXT)XiJ0aT6 *
CIS TTjK 6pT)ÔK 0edaaCT0ai ; KdXajio*' oiro dv^fxou craXeuop-ecoK ;
25. dXXd Tt cleXifjXuSaTC * ISeiv; acGpuiroK Ik fiaXaKOts ifiariots

r]fiî€(T\x.€yov ; t8oo, 01 iv LiâTi.(7p,w e^So^w Kal Tpu4)TJ uTrdpxoKTcs
iy Tois paaiXciois ciaiK. 26. dXXd ti lêXTjXoGarc * iSeiK ; Trpo<j>T^-
'njK; fai, X^y*^ "f'-t^'j âl Trepio-croT€pok' irpoi^TiTOo. 27. out<Js Ioti
irspl ou yeypaTrrat, *
*l8oo, iyu) ' diroCTTAXw Tof ayycXoK jxou upi
irpoCTwirou croo, os KaratrKeudaei ttji/ oSok crou cfATrpocrGeV croo.'
28. A^yoi ydp " up-tK, fiei^wK If y€k'>'T)TOis yuKaiKWK npo<\>r)-n]$^
'l<advyou toG Baimcrrou ^ ou8€is cotik. 6 8c p,iKp<5Tepos iy t^
1 Omit TO most uncials, • Omit o I. i>^BDS.

- Omit OTl t^BL (W.H.).
* el-qXeare in all three places in ÂBDLH 69 (W.H.).
5 Omit eyu» ^BDLH minusc. verss. (Tisch., W.H.).
°Omit yap omitted in BE 33 (Tisch., W.H.).
"
^BLE- al. pi. vet. Lat. omit irpoc|). and tov B. ADA ai have both.
5),but first of all by deeds displaying = why, it will be why went ye out
if : ?
His miraculous power. That Jesus and the answer " to see a reed, etc."
:
wrought demonstrative cures there and l|eXTjXv0aT€ (T. R.) : this reading, as
then may be Lk.'s inference from the different from Mt.
has a (^li^XGaxc),
expression anovtre Kal pXîrtTC, which measure of probability and is adopted by
seems to point to something going on Tischendorf, here and in w. 25 and 26.
before their eyes. exapicaTo a word — : But against this J. Weiss emphasises the
welcome to Lk. as containing the idea fact that the " emendators " were fond
of grace = He granted the boon (of of perfects. The aorists seem more
sight). — Ver. 22 contains the verbal appropriate to the connection as con-
answer, pointing the moral — go and taining a reference to a past event, the
tell your master what ye saw and heard visit of the persons addressed to the
(aorist, past at the time of reporting), scene of John's ministry. Ver. 25. —
and leave him to draw his own con- ISoi ol Lk. changes the expression
;
clusion. —
vcKpoi ^yEipovTai this refers : here, substituting for ol to. p.aXaKa (j>op-
to the son of the widow of Nain raisings ; ovvTCS (\>It.), ol Iv IpaTto-fii^ IvSo^w Kal
from the dead axe not included in the Tpv^fj tnrdpxovTCS — those living in
list of marvels given in the previous (clothed with) splendid apparel and
verse. Lk. omits throughout the con- luxury. —
Vv. 26 and 27 are = w. g and
necting Kal with which Mt. binds the 10 in Mt., with the exception that Lk.
marvels into couplets. On the motive inverts the words irpo<j>TfTir]v, IScXv,
of John's message, vide notes of Mt., ad making it possible to render why went :
Ice. ye out ? to see a prophet ? or, what went

Vv. 24-30. Encomium on the Baptist. ye out to see ? a prophet ? In Mt., only
—Ver. 24. rl : if we take ri = what, the former rendering is possible.— Ver.
the question will be what went ye out : 28. Xcyu -iipiv here as elsewhere Lk.
:
to see ? and the answer " a reed, etc." : ; omits the Hebrew ap,T]v, and he other-
33
: ;
SH KATA AOYKAN VII
âaiXeia toO 6«oG êiûf auTou ônri." 29. Kai was 4 Xaos
(iKoucras nai ol reXwcai eSiKaiuaai' xov' ©€<5v, PaTmcrOî'Tes to
Pdirriafia 'iwdt'cou •
30. 01 8e apiaaioi xai 01 KOfxiKol tî' PooXr)*'
Tou 6coG TjOcTTiaaK eis lauTOus, |Ji^ PaTmaO^rres ^tt aoTO<j. 31.
txtre 8c 6 Kopios,^ " Ttvi ouc 6fjL0i.u(r(>) TOU9 d^Spwirous rfjs yei'eus
TauTT]5 ; Kttl Tiyi cicriv ojioioi ; 32. oôioi eiai iraiBiois tois iv
dyopo Ka0T)fi^fois, Kal Trpocr4)(i)»'ou(n>' dXXi^Xois, Kal X^youci*',*
HuXT]aa|xe>' upXy, Kal ouk wp)(^T]cra(T9£ •

IfipTjiTâafjici' upr,* Kal ook
^KXauaraT£. 33. Ai]Xu0€ ydp 'icodt'nijs o BaTmo-rrjs p-r^TC dpToi/
' «iirf 8« o IC omitted in uncials, found in minusc. ; a marginal direction in

I.ectionaries.
*
t^B I have the peculiar reading a Xcyei, which W.H. adopt,
* Omit this second vp-ir (conforms to first) ^BDLH 13, 346.
wise alters and tones down the remark- with contempt and so set aside, the
able statement about John, omitting the former must mean tc approve God's
solemn cYi^Y^PTtti. and inserting, accord- counsel or ordinance in the mission of
ing to an intrinsically probable reading," the Baptist. Kypke renders laudarunl :
though omitted in the best MSS. (and in Deum, citing numerous instances of this
W.H.), irpot)>TJTi]s, so limiting the wide sense from the Psalt. Sulom. tis —
sweep of the statement. Lk.'s version cavTovs after T|9€TT|<rav has been
is secondary. Mt.'s is more like what variously rendered = '• against them-
Jesus speaking strongly would say. selves " (A. V.) and = "for themselves,"
Even if He meant : a greater prophet i.e., in so far as they were concerned
than John there is not among the sons (R. v.; "quantum ab eis pendebat,"
of women, He would say it thus Bornemann). But the latter would re-
among those born of women there hath quire ri cU tavTovs. The meaning is
not arisen a greater than John, as if plain enough. God's counsel very speci-
he were the greatest man that ever ally concerned the Pharisees and lawyers,
lived. —6 S^ |xik. On this vide at Mt. for none in Israel more needed to repent
— Vv. 29, 30 are best taken as a historical than they. Therefore the phrase = they
reflection by the evangelist. Its prosaic frustrated God's counsel (in John's
character, as compared with what goes mission), which was for (concerned) the
before and comes after, compels this whole Jewish people, and its religious
conclusion, as even Hahn admits. Then leaders verj' particularly.
its absence from Mt.'s account points in Vv. 31-35. The children in the market
—
the same direction. It has for its aim to place. Tovs av. T. yevtas TavTTjs. The
indicate to what extent the popular pointed reference in the previous verse
judgment had endorsed the estimate to the Pharisees anA 'awyers marks them
just offered by Jesus. The whole people, out as, in the view of ,^he evangelist, the
even the publicans, had, by submitting " generation " Jesus has in His eye.
to be baptised by John, acknowledged This is not so clear in Mt.'s version,
his legitimacy and power as a prophet of where we gather that they are the
God, and so "justified" (eSiKaiucrav) subject of animadversion from the
God in sending him as the herald of the characterisation corresponding to their
coming Messianic Kingdom and King, character as otherwise known. Jesus
i.e., recognised him as the fit man for so spoke severely only of the religious
high a vocation. To be strictly correct leaders of the people always pitifully.—
;
he is obliged, contrary to his wont, to Ver. 32. o|j.oio£ elcriv referring to :
refer to the Pharisees and lawyers as ayBpiuiTovs, 6p.oia in Mt. referring to

exceptions, describing them as making ytvtav. The variations in Lk.'s version
void, frustrating (TJ6e'T-no-ov, cf. Gal. ii. from Mt.'s are slight both seem to be
:
21) the counsel of God with reference to keeping close to a common source-
themselves. The two words tSiK. and dXXT)Xois for fWpoif, ^KXavcraTf for
i^9sT. are antithetic, and help to define €Koi|/acr9e ; in ver. 33 aprov is inserted
each other. The latter meaning to treat afteK eordiuv and olvov after vlvuv
— —

icQiuv /iVJTe otyov itikwk,' koI Xf/ere, Aaiii.6viov Ixei. 34. IK^XuSek
6 uios ToO ayQptaitov i<T9iiay KOi iriwuc, Kai X^yere, 'iSoiJ, okOpwiros
<(><£yos Kal oit'OTroTTjs, TeXwKWK c^tXos' nol AfxapTuXuK. 35. koI
cSiKaiudT) 1^ <To<{3ia diro tui' t^ki'wi' afirijs vdyruy." ^
36. Hpwxa 8^ Tis avrbv T<av âpiaaitav, ii'a

^^'^YH f**"' oÔToii
•
Kol ei(r€X9wi' CIS TT)K oiKiaf^ toO 4>apiaaiou ivtKklQi].^ 37, Kal tSotJ,
yvvi\ iy rfl ir^Xei, tjrts ^k' duapTwXos, itiiyvovcra'^ ori d^diceiToi'
* In j*TjTf apTOV . . . vivuv ^BH have ht| for first h»jt«, BD caOuv for tir9i,t»r,
^BLH opr. after tord. and oir. after vivwv. W.H. adopt all these changes.
^ <{>i\o$ before TeXuv. in most uncials.
* iravTwy after a-no in ^B minusc. (W.H.).
* TOf otKov in ^BDLH i, 33, 69 al. » KarcicXitft) in BDL5 I, 33.
* tjTis t)v ev Tt) voXci in i^BLH (Tiscb., W.H.).
' Kai before nriy. in i<ÂB al. pi. • Karaic. in fcÂBDLH 33.
following a late tradition, think Meyer classes, the friend of man, not merely of
and Schanz. More probably they are the degraded. Lk. would not have his
explanatory editorial touches by Lk., as readers imagine that Jesus dined only
if to say John did eat and drink, but
; with such people as He met in Levi's
not bread and itiine. For ijXOtr Lk. — house. In Lk.'s pages Jesus dines with
substitutes in w. 33 and 34 JXi^Xv0cv = Pharisees also, here and on two other
is come. Thus the two prophets have occasions. This is a distinctive feature
taken their place once for all in the page in his portraiture of Jesus, characteristic
of history the one as an ascetic, the
; of his irenical cosmopolitan disposition.
other as avoiding peculiarity influenc- — It has often been maintained that this ^
ing men not by the method of isolation narrative is simply the story of Mary of
but by the method of sympathy. The Bethany remodelled so as to teach new
malignant caricature of this genial lessons. But, as will appear, there are
character in ver. 34 glutton, drunkard,
comrade of publicans and sinners
— original features in it which, even in the
Judgment of Holtzrnann (H. C), make it
originated doubtless in the Capernaum probable that two incidents of the kind
—
mission. Ver. 35. Kal, etc., and wisdom occurred.
is wont to be justified by all her Vv. 36-39. The situation. tis tSv .: —
children by all who are themselves
; when or who not indicated, probably not
wise, not foolish and unreasonable like known, but of no consequence to the
the " generation " described. On this story the point to be noted that one
;
adage vide notes on Mt. xi. 19. Borne- of the Pharisaic class was the inviter.
mann thinks that this verse is part of Tov âpicraiov the class indicated a
:
what the adverse critics said, of course second time to make prominent the fact
spoken in irony = their conduct shown that Jesus did not hesitate to accept the
to be folly by results what converts ; invitation. Euthy. Zig. remarks He :
they made the refuse of the population

: I did not refuse that He might not give
Vv. 36-50. Ths sinful woman. This excuse for saying that He ate with
section, peculiar to Lk., one of the publicans and sinners and avoided the
golden evangelic incidents we owe to Pharisees (^SeXucrcrdpcvos). Ver. 37. —
him, is introduced here with much tact, yvvTj, etc., a woman who was in the
as it serves to illustrate how Jesus came city, a sinner. This arrangement of the
to be called the friend of publicans and words (tjtis tjv iv tq irdXei, W.H.)
sinners, and to be calumniated as such, represents her as a notorious chairacter ;
and at the same time to show the true how sinning indicated by expressive
nature of the relations He sustainsd to silence: a harlot. In what city ? Various
these classes. It serves further to conjectures. Why
not Capernaum ? She
exhibit Jesus as One whose genial, a guest and hearer on occasion of the
gracious spirit could bridge gulfs of feast in Levi's house, and this what came
social cleavage, and make Him the of it 1 Place the two dinners side by
firiend, not of one class only, bat of all side for an effective contrast. j«iyyov<ra, —
— — ; — —
510 KATA AOYKAN VII.
b here only iy Tjj OiKia Tou 4>api(7aiou, *"

KO|xi(racra dXdPacTTpof fxupou, 38. Kai
in sense of
bearingor (naaa irapol tous xrcSBas auTOu 6-niau ^ KXaioucra, T^pâro ^pt\€(.y
briiiKlne
to, ID Toos Tr68as auTOu rots SdKpucri,' Kal Tais Opi^l Tr\s Kt<â\r\i\ei rods iroSas aurou, Kal i)Xei4>e tu p.up(i>.
39. ihuv Sc 6 aptaalos 6 KaX^cras aurof eTirec iv âurw Xiyuiy,

"OuTOS, «t Tj^' TTpo<j>iirr]s,' €Yi>'OJaK€»' &i' Tis Kol iroTairr] iq
Y'"'T»
^''''5
STTTCTai auTou •
oTi dfiapruXos eori."
40. Kat diTOKpiOels 6 'itjcroCs eiTre irphs air6y, " 2iîii)v, ejôi <rol
Ti tiTTCii'." 'O 8^ <}>T10'i, " AiSdaKttXc, eiir^."* 41. " Auo XP"^"
4>ciX^Tai TJaaK Sat'eiorr] rici •
6 tls aJ4)eiX€ Sir)»'dpia ircrraKcio'ia, 6 8c
CTcpos Tr€>'Ti]Korra. 42. jxtj €)(6»twk 8f * auruK dTro8oucat, dp.(j>o-

"
Wpois exapiaaro. tis ovy auxwc eiir^,*' TrXeloc aoToc dyaTriâei ^ ;
'
ovto-w before vrapa t. it. in ^BDLXA 33 (Tisch., W.H.). i,
'
Tois 8aK. before TjpâTo in ^BDL 33, a very credible emphasis on the tears.
' BE have o -rrpocl). (W.H, in brackets).
* SiSao-K. eiire <t>Ticriv in J-^BILE i (Tisch., W.H.). » Omit 8c BDLH.
• Omit eiire ^BDLH. ' aYair. avrov in ^BLH 33.
having learned, either by accident, or by time he is most appropriately so
inquiry, or by both combined. iv t~d designated because he is to act in
oIkio. t. the Pharisee again, nota
4>. : character. — cl not the
-^v irpo(^)T]Tr]s :
bene I A formidable place for one like worst thing he could have thought.
her to go to, but what will love not dare ? This woman's presence implies previous
— Ver. 38. o-Ta<ra 6irL<rct>, standing relations, of what sort need not be
behind, at His feet. The guests reclined asked not a prophet, but no thought of
:
on couches with their feet turned out- impurity simply ignorant like a common
;
wards, a posture learned by the Jews man. lyLvf^rKey ay, indicative with av,
from their various masters : Persians, as usual in a supposition contrary to
Greeks, Romans. In delicacy Jesus fact. —
T^s Kttl iroTaiTTj, who and what
would not look round or take any notice, sort of a woman ; known to everybody
but let her do what she would. and known for evil. awTerat touch of — :
KXa(ova-a excitement,
: tumultuous a man however slight by such a woman
emotions, would make a burst of weep- impossible without evil desire arising in
ing inevitable.^ T)p|aTO —
applies formally her. So judged the Pharisee any ;
to Ppe'xeiv, but really to all the descrip- other theory of her action inconceivable
tive verbs following. She did not wet to him.
Christ's feet with tears of set purpose; Vv. 40-50, Host and guest. diroKpi- —
the act was involuntary. Ppe'xciv, to — flfls, answering, to his thought written
on — now
moisten, as rain moistens the ground his face. !(p.o>v : the Pharisee
her tears fell like a thunder shower on is called by his own name as in friendly
Christ's feet. Cf. Mt. v. 45.— iêfiaao-*, intercourse. The whole dialogue on
she continued wiping. Might have Christ's part presents an exquisite com-
been infinitive depending on TJplaro, bination of outspoken criticism with
but more forcible as an imperfect. Of —
courtesy. J^«» <ro£ ti eltreii': cotnis
late use in this sense. To have her hair praefatio, Bengel. —
AiSacrKaXc Simon's :
flowing would be deemed immodest. reply equally firank and pleasant. Ver. —
Extremes met that act. in — KaT€c{)£Xei, 41. The parable of the two debtors,
kissed fervently, again and again, jfiidas an original feature in the story.
also kissed fervently. Vide Mt. xxvi. 49 Xpcw<|«i-X^Tai here and in xvi. 5, only.in
:
—
and remarks there. TJXci<j>€: this was the —
N.T. 8av€nn-n (hereonlyin N.T.); might
one act she had come of set purpose to mean a usurer, but his behaviour in the
do all the rest was done impulsively story makes it more suitable to think of
;
under the rush of feeling. Ver. 39. — him simply as a creditor. — 6 els aJcfjetXe:
6 âpitralos, for the fourth time this ;

even the larger sum was a petty debt,
; — :
" * 'YTroXafxpdcw on w to TrXeToi/ c AcU

43. 'AiroKpiSels §€ 6^ I'îuv tl-ntv, U. 15
"
i-âp'iaa-ro." 'O 8e tlitev auTw, 'OpGws CKpicas." 44. Kat
OTpa<j>€ls Trpos TTji' '''? îF^w*"-
^4>'n»
" BXîrcis raunt]*' ttjc
Y"''''^'*'**
YuwaiKo; €iaT]\0of <rou cis tt]1' oiKiai', u8up e'lrl xoug iroSas fxou
ouK eSuKas. auTT] 8e tois hdKpuviv l^pc|^ fiou tous iroSas, Kal
Tais 0pi§l TT19 K€4»a\Tis' auTT]s e^^fiaê. 45. 4>iXTip.d fiot ouk
eSwKas •
auTT) 8e, dcj)' tJs elCTfjXOoK, ou SiAiire * KaTa4)iXou(T(i p,oo
rods iT68as. 46. eXaio) rrifc' KC<J)aXT|k' fjiou ouk TiX«n|/as • aunr] Se
fAupw T]X£i\j/^ fiou T0U9 TToSas.* 47- oiS

X^P''*''
\iy(a ffot, d4)^w>Tat
at djxapTiai aurJis " at TToXXat, oti y]ydtTr](Te iroXu • J 8c oXiyoi'

"
d<|)teTai, oXiyoc dyaira." 48. Ei-ire Se au-q), 'Aij)^<ovTat ctoo at
dfiapTtai." 49. Kal TJpâvro ot cruvavaKiifi.€voi X^yeiv iy eauTOis,

" Tts ouTos icrriy 05 Kal dp.apTtas i.îr](nv ;" 50. Eiire 8c irpos
Tr\v yot'a'iKa, " 'H ttiotis o-ou aiauKi ctc • iropeuou eU elpr\vy]y."
1 Omit Sc BD, and o ^^BLE.

* (lov before t-rrt t. it. in ^L= (Tisch , W.H., marg.). i&ot «iri iroSaq in B
(W.H. text).
2 Omit TT|5 Ke4>. ÂBDILE vet. Lat. vulg. cop. aL (Tisch., W.H.).
SitXnre in BD (W.H. text); SieXciirev in
* VÂILAH cil. (Tisch., W.H., marg.)
—a correction of style.
= Hov T. -IT. in J^ al., 1, 13, 69 al. (Tisch. = T.R.). t. it. (lov in BL5 (W.H.).
^ avTTis before at ajiap. in ^, etc. (Tisch.). T.R. = BLH al. mul. (W.H.).
whereby Simon would be thrown off his i.e., it is a case, not of a courtesan acting
guard: no suspicion of a personal in character, as you have been thinking,
reference. —Ver. 42. l\a.piaa.ro : a but of a penitent who has come through
warmer word than a<{>i^vat, welcome me the knowledge that even such
to
to Lk. as containing the idea of grace, as she can be forgiven. That is the
— opOws cKpivas, like the iravv ipOws of meaning of this extraordinary demon-
Socrates, but without his irony. Vv. — stration of passionate affection.— at
44-46. orTpa<}>€ls Jesus looks at the
: -n-oXXai, the many, a sort of afterthought
woman now for the first time, and asks many sins, a great sinner, you think,
His host to look at her, the despised one, and so I also can see from her behaviour
that he may learn a lesson from her, by in this chamber, which manifests intense
a contrast to be drawn between her love, whence I infer that she is conscious
behaviour and his own in application of of much forgiveness and of much need
the parable. A sharply marked antithesis to be forgiven. Stv r\ydiTr]irty iroXrJ
runs through the description. vSup — Sti introduces the ground of the asser-
— 8aKpv(rty ; ({>(Xt]|ia — KaTa<f>t\ovcra tion implied in iroXXa^ many sins ;
i\ai(^ (common (precious oint-

oil), p.i5p<p inferred from much love the underlying
ment) KtcjiaXrjv
; -n-(i8as. —There is a principle: much forgiven, much love,
;
kind of poetic rhythm in the words, as is which is here applied backwards,

apt to be the case when men speak because Simon, while believing in the
under deep emotion. Ver. 47. ov — woman's great sin, did not believe in
xdpiv, wherefore, introducing Christ's her penitence. The foregoing interpre-
theory of the woman's extraordinary tation is now adopted by most corn-
behaviour as opposed to Simon's un- mentators. The old dispute between
generous suspicions.— X^yw oroi, I tell Protestants and Caiholics, based on this
you, with emphasis; what Jesus firmly be- text, as to the ground of pardon is now
lieves and what Simon very much needs pretty much out of date. j^ S^ AXCyov, —
to be told. —
a<|>^&>vTai (Doric perf. pas.) al etc. : this is the other side of the truth,
oi|xapTtai aviTt^s, forgiven are her sins : as it applied to Simon little (conscious) ;
— : —:
5i8 RATA AOYKAN VIII.
• Acts xvii. VIII. I. Kai lylyero'

iv Tw Ka9e|Ti9, Kai auT&s SiuScue (taxA
I (Gen. '
, , ^ , y n \ '
xiii. 17). Tro\i>' Kul K(t)p.r\y, KTipucauf Kai coaYy€AitofA«»'09 ttjk paaiXeiaK
Tou 6€ou •
Kai oi ScSScKa aiiv auT(^, 2. Kai yofaiK^s Tii'es at r\(Tay
TcOepaircu^^cai diro in'eu|j,dT(i)i' irox^piitv Kat dcrOecciuK, Mapia i^
KaXoufi^nf) MaySaXTjni, d<})' ^s 8ol^l,6^'la ItttcI ^^€Xtj\u0ci, 3. kqi

'\(i)iivva yuy^ Xoo^d ^TTixp^TTOu 'HpoSSou, Kai l.ouadvva, koi Irepai
b const. TToXXai, aiTivcs 8it]k6>'Ou»' aoTw ^ diri' tuv * {nrap\6vr(tiv ""aurats.
Ch. xii. 4. IukkJktos 8e oxXou iroXXoG, koi tuv Kard iroKiy e-iriiropeuop.^fuc
iv. jt. irpos aoT^K, elwe 8id irapaôXt]9, 5. " *E^fiX0€c 6 OTreipwc tou
(nrclpai rof oTr<5poK afirou •
Kai iv tw amipeiv auT6v, 8 fikv lireae
irapd rfjk 686*', Kai KaTC7raT«i0r], Kai rd 'H'«Teu'd tou oupacou kot-
'
avToif for avTb) in BD al. pi.
' IK for a-TTo in ÂBDL i, 69 al. (T'sch., W.H., adopt both changes).
sin, little love. The doctrine here states is that on such tours Jesus had
enunciated is another very original the benefit of female devotion. Probably
element in this story. It and the words such service began very early, and was
in Lk. V. 31 and Lk. xv. 7 form together not limited to one tour of late date.
a complete apology for Christ's relations Ver. 2. Mapio r\ k. MaYSaXrjvij, Mary
with the sinful. Ver. 48. —
d4>^wvTai called the Magdalene, the only one of
direct assurance of forgiveness, for con- the three named who is more than a
firmation of her faith tried by an un- name for readers of the Gospel ; since
sympathetic surrounding of frowning the fourth century, identified with the
Pharisees. —
Ver. 49. ris oiros again : sinful woman of the previous chapter,
the stupid cavil about usurpation of the the seven demons from which she is said
power to pardon (v. 21). Ver. 50. — to have been delivered being supposed
Concerned only about the welfare of the to refer to her wicked life ; a mis-
heroine of the story, Jesus takes no taken identification, as in the Gospels
notice of this, but bids her farewell with demoniacal possession is something
"thy faith hath saved thee, go into quite distinct from immorality. Koets-
peace". J. Weiss (Meyer) thinks ver. veld, speaking of the place assigned in
49 may be an addition by Lk. to the tradition and popular opinion to Mary as
story as given in his source. the patroness of converted harlots,
Chapter VIII. The Sower and remarks " All the water of the sea
:
—
OTHER Incidents. Vv. 1-3. Minister- cannot wash off this stain from Mary
ing women ; peculiar to Lk., and one of Magdalene," De Gelijkenissen, p, 366,
the interesting fruits of his industrious The epithet MavSaXTjvi] is usually taken
search for additional memorabilia of as meaning " of the town of Magdala ",
Jesus, giving us a glimpse into the way P. de Lagarde interprets it " the hair-
in which Jesus and His disciples were curler,''^ Haarktinstlerin (Nachrichten der
supported. Ver, i. — iv ry Ka6E|TJ$, Gesell. der Wissens., Gdttingen, 1889, pp.
" afterwards," A. V., not necessarily 371-375)-
" soon afterwards," R. V. (= iv T(f f|ris, Vv. 4-8. Parable of the sower (Mt.
vii. 11), The temporal connection with xiii, 1-9, Mk. iv, 1-9). —
Ver. 4. ©xXov
the preceding narrative is loose, but the Lk,, like the two other evangelists, pro-
connection of thought and sentiment is vides for the parable discourse a large
close. Lk, would show how penitent, audience, but he makes no mention of
suffering, sorrowful women who had preaching from a boat, which has been
received benefit in body or soul firom forestalled in a previous incident (chap.
Jesus went into peace and blessedness. V, 3). —
Kai t«v Kara irdXiv, etc. this :
They followed Him and served Him clause simply explains how the crowd
with their substance, and so illustrated was made up, by contingents from the
the law : much benefit, much love. various towns. This would have been
SimScvc of this itinerant preaching
: clearer if the Kai had been left out ; yet it
ministry Lk. knows, or at least gives, no is not superfluous, as it gives an enhanced
particulars. The one thing he knows or idea of the size of the crowd even =
— :
EYArrEAION 519
^(fiayei' auT(5. 6. icat ertpoy cTreaec* îrl t^v rc^rpav, Kal ^vev
ii-qpdi'Qr], 81A to fiT) exett' U{J.(i8a. 7. Kal erepov eTreaeK Ik jmâw
tSiv &KavQC»v, Kttt o'Ufji4>u6iaai ai aKaÔat. direirk'tâK auT<5. 8. Kal
irepov lireaev liri* rî' yfjj' t^k dyafliî', Kal (j)U£>' eiroiT|CT« KapiroK
CKaroi'TaTrXao'toi'a." TaGra X^ywc e^xoKei, " 'O ey^div Cira ciKouecf
dKouerw. 9. 'Eirriptartov Se auTov' 01 jjiaOirjTal auToO, X^yorrcs,*
"Ti's ciT) 1^ irapaPoXi) aff-n}*;" lo. 'O 8e tXirey, *''Yp.lv S^Soxai
yKwi/ai Tck, |iuo-n^pia rfjs âaiXeias toG 6eoC •
toTs Sc Xoittois iv
irapapoXats, iva fiXiiroyres fiv) (BXîTwcri, Kai aKOiiorres p,T) auviSiaiv,
1 1 . Eo-Tt Be auTT) i^ irapaPoXi] •
6 oTf^pos i(rr\v 6 X6yos tou 6eoG •
12. 01 Be irapd xfir 686>' cio-Ik 01 dKouotTcs,* etra epxerai 6 SidôXos

Kal aipei tok Xoyok diro ttjs KapStas aurwc, iv'a p,Tj irioTcucrajTes
' So in fc^D = parall. KaTcirtocv in BLRH (Tisch., W.H.).

^ CIS for tvi. in ÂBLH a/, pi.
^ Omit Xcyovres i«^BDLH verss., Orig.
* ^^B 33 have tis avn\ eitj tj (B om.) traf., changed into the smoother reading
in T.R.
^ aKovaavTcs in ^BLl.
people from every city gathering to Him. had never heard a parable before, but to
— 81a. irapaPoX-fis Lk. gives only a single
: the sense or aim of this particular
parable in this place. Ver. 5. t^v — parable. It simply prepares for the in-
o-TTopov a. : an
addition, that
editorial terpretation following. Ver. 10. The —
could be dispensed with.
i p,Jy, one contrast between the disciples and
part, 8 neuter, replied to by Kal frepov = others, as here put, is that in the case of
Ixtpov 8i in ver. 6. Ver. 6. ^viv, 2nd — the former the mysteries of the kingdom
aorist participle, neuter, from i^vy\v are given to be known, in that of the
(Alex, form), the Attic 2nd aorist being latter the mysteries are given, but only
«<j)vv. —
lK|id8a (iKp,ds), moisture, here in parables, therefore so as to remain
—
only in N. T. Ver. 7. iv fiiau r, a. unknown. The sense is the same in
Mt. has îrl, Mk. cU. Lk.'s expression Mt. and Mk., but the mode of ex-
suggests that the thorns are already pression is somewhat different. rois Si —
—
above ground. Ver. 8. tKarovTaTrXa- Xoiirots, a milder phrase than the
a£ova, an hundredfold. Lk. has only Ik€£vois TOis tîi) of Mk. c/. aXXwv in ;
one degree of fruitfulness, the highest, chap. V. 29.— iva pXîrovT«s, etc. this :
possibly because when 100 is possible sombre saying is also characteristically

60 and 30 were deemed unsatisfactory, toned done by abbreviation as compared
but an important lesson is missed by the with Mt. and Mk., as if it contained an
omission. The version in Mt. and Mk. unwelcome idea. Vide notes on Mt.
isdoubtless the original. It was charac- Vv. 11-15. Interpretation of the
teristicof Jesus, while demanding the parable (Mt. xiii. 18-23, Mk. iv. 13-20).—
undivided heart, to allow for diversity in Ver. 12. ol dKovo-avT«s this is not a :
the measure of fruitfulness. Therein sufficient definition of the wayside

appeared His "sweet reasonableness". hearers all the classes described heard.
;
This omission seems to justify the The next clause, beginning with elra,
opinion of Meyer that Lk.'s version of must be included in the definition = the
the parable is secondary. Weiss on the wayside men are persons in whose case,
contrary thinks it comes nearest to the so soon as they have heard, cometh,
original. etc. —6 SidôXos each gospel has a
:
Vv. 9-10. Conversation concerning different name for the evil one 6 ;
the parable (Mt. xiii. 10-17, Mk. iv. 10-

—Ver. what
TTOVTjpo?, Mt., 6 aaravas, Mk. tva y.\ —
12). 9. rif cttj, this parable irio-Tevo-avTcs a-o>9b>at.v, lest believing
might be. The question in Lk. refers they should be saved peculiar to Lk., ;
n(A to the parabolic method, as if they ••^d inexpression an echo of St. Paul
— — — —
520 KATA AOYKAN VIII,
(T(i)Qu)cn*. I'^. oi Se €Trl xfjs TreTpas,^ ot ora*' inouarucri, perA xîp"?

c again in otjôrrai Tov Xoyok', Kai oijTot * pijâi' ouK «)(oo<Ti>', ot Trpos *
KaipoK
5. TTio-TcuouCTi, Kat tV Kttipw TTctpaaôu dc^taraKTai.. 14. to 8« €19 ras
dxdk'das ircCTOf, ouroi ciaif 01 dKouaarres, ical flirS fiepifij'olv Kal
irXouTou Kat rjSocojK too îou -nopeuoyLivoi (rufiirKiyokTai, Kal ou
Te\€a(j)opou<n. 1 5. to hi iv rrj KaXrj y^, ouroi eionc oixckts iy
KapSia KaXrj Kal dyaOrj, dKOucaKTCS rby X<Jyok Kax^xo"*"'* '^'^'
KapTro4>opoGai»' ec oTrofiot'ij.
16. " OuSeis 8c Xux^'o^' d\j/as KaXuTrrei aurof o-Kcuei, t) UTTOKaTO)

KXtcT]? rlQ-qcTiv • dXX* cttI Xuî'ias iirLTiQyâiv,^ ico 01 cicnropeuofiCfoi
1 «'iri TTjs IT. in BLA «/. pi. (W.H. text). «7ri ruf w. in ^D a/. (Tisch., W.H.,
marg.).
* B has avToi (W.H. marg.).
* ^BLH have the simple riBTjo-iy (D has ti9i, apparently an incomplete word =
Tt6urtv).
and the apostolic age. Ver. 13. (actol — explanation of the conditions of fruitful-
Xapas common to tlie three reports, a
: ness. The former epithet points to a
familiar and important feature of this lofty aim or ideal, the latter to enthu-
type — emotional
religion. irpos Kaipbv — siastic whole-hearted devotion to the
believe for a season, instead
Triareijoiicri, ideal, the two constituting a heroic
of Mt.'s and Mk.'s, he (they) is (are) character. The phrase was familiar to
temporary. iv Kaipc^ ireipao-pov a : the Greeks, and Lk. may have be'^n
more comprehensive expression than acquainted with their use of it 10
that common to Mt. and Mk., which describe a man comme il faut, but he
points only to outward trial, tribulation, brings to the conception of the xaXos
or persecution. The season of tempta- KayaOo; new moral elements. kv vtto-
tion may include inward trial by dead- |xov^, in patience, as opposed to irpos
ness of feeling, doubt, etc. (Schanz). Kaipov and, it might be added, ev
;
Ver. 14. t6 8J. There is a change clXiKpivciqi as opposed to the thorny-

here from the plural masculine to the ground hearers, riirop,., again in xxi. 19,
neuter singular from " those who " to
: often in Epistles.
" that which ". —
iropeixSp-evoi the use of : Vv. 16-18. Those who have light
this word, which seems superfluous must let it shine (Mt. v. 15, x. 26, Mk.
(Grotius), is probably due to Lk. having iv. 21-25). Lk. here seems to follow
under his eye Mk.'s account, in which Mk., who brings in at the same point
elo-irop€vdp.£vai. comes in at this point. the parable of the lamp, setting forth
Kypke renders " illi : a curis (vrro the duty of those who are initiated into
}i£ptp.v(ov Kol v. Kol r\. T. ^.) occupati the mysteries of the kingdom to diffuse
sive penetrati " = they being taken pos- their light. A most important comple-
session of by, etc., the passive form of ment to the doctrine set forth in ver.
Mk.'s " cares, etc., entering in and taking 10, that parables were meant to veil the
possession ". This seems as good an mysteries of the kingdom. Ver. 16. —
explanation as can be thought of. axjras : Mt. has Kaiovtriv. airreiv is the
Bornemann takes iiirb = fitra or <rvv, more classical word. aKcvci —any :
and renders, they go or live amid cares, hollow vessel instead of the more definite
etc., and are checked. ov T£X£trcj)opov<ri., but less familiar p.<58iov in Mt. and Mk.
they do not bring to maturity (here only — kXivtjs, bed or couch, as in Mt. and
in N. T.). Examples of this use in Wet- Mk. Nobody puts the lamp under a
stein and Kypke from Strabo, Philo, vessel or a couch, as a rule ; it may be
Josephus, etc. Hesychius explains done occasionally when the light, which
T£Xecr(ôpos thus A T«X€<r<})optl)V KaO'
: burns night and day in an eastern
upav Tovs Kap-irov;, ?! 6 TtXeiovs avToiis cottage, for any reason needs to be ob-
(*>€'p(i)v. —
Ver. 15. tv KapSiq. KaX-g Kttl scured for a while.— iva ol <l<nrop«v(J-
aya$-g, in a noble and generous heart, ficvoi, etc., that those entering in may
an important contribution by Lk. to the see the light. The light is rather for
—
pXe'irwffi TO ûs. 17. 00 Y<£p eoTi KpuTrrok', o 00 (ftaKcp^K y**^-

crcTai • ooSe d-n'6KpU({>0>', 8 00 yt'oxrOiqcreTai * Kal eis <ây€pbv eXGij
l8- pXeircTC ouk' irug aKOurre •
05 yap dv' '^
IxT), SoOiô-eTai auTw
Kol 69 df fXT) exi], Ktt. o 6oK€i e\€iv, dp9i](TeTai dir auToG.
19. riapeyeVovTo' 8e irpos auTOf r\ fii^-nip* Kal ol dSe\4>oi auTou,

Kal ouK TjSuj'arro * cruvroyêly auTw 8td toc oxXok. 20. Kal dirrjyyeXi] d here ocl?
,„.
auToj, \eyo!a"u)v,
c,,t , t ,' "J-
H firJTTjp aoo koi ot aoe\(poi <tou ecrnqKaCTtf elw,
'
xt»c\i' inN. T
iSelc o-« OeXon-fis." * 21. 'O 8e dTTOKpiGels etire irpos aurous,

" Mr]-n]p fAOu Kai dSeX^JOi p,ou ouToi ilar^y, ot to>' X(5yo»' toO 0eou
dKOoorres Kal iroioOt'Tes auTOK." '
22. Kal eyeVcTO ^ €C p.ia twc Ti]|Ji€poi>', Kal auTOS ivi^r\ ei9 irXoIo^^
Kal ol |Jia9T]Tal auToG, Kal etire Trpog auToug, " AiikB(a\iev eis to
ir^pa*' rqs Xip.k'iQS*" koI avr])(By](jav. 23. irXeotrrdtv 8e auTwc
•dûTTJ'wcre. Kal KaTtPt] XaiXav^ ivifiou cis ttjc Xtfxnrjk',^ Kal in N. r/
' For o ov yv«<r6Tjcr«Tai found in many texts ^BLH 33 have o ov jirj yvwcrOr)
(Tisch., W.H.).
* For yap av in D al. J^^BLH have av yap.
* vapeytvtro in BDX 50, 71 cop. T.R. a grammatical correction.
^ avTov after p.i]TTip in ^D 69 (Tisch.).
^ For Kat air. ^BDLE have air. 8e, and omit Xcyovrtov (Tisch., W.H.).
« <r€ after QeX. in B= (W.H.). ' Omit avrov
fc^ÂBDLAH al.
* €y£v. 8c in ÂBDL i, 33, 69 al.
"
may
Ba
be a gloss.
liave avepov after Xtpviiv (W.H. marg.). J. Weiss suggests that m r. X.
the benefit of those who are within who are they who
represent the good,
(rois iv T'n oUia, Mt. v. 15), the in- fruitful soil (ver. 21). Ver. 19. —
Sta tov
mates. Lk. thinking of the Gentiles
Is oxXov a crowd seems unsuitable here
:
coming into the church ? Ver. 17. — (though not in Mt. and Mk.), for just
ytviôrtrat predictive = nothing hidden
: before, Jesus has been conversing with
which shall not some day be revealed. His disciples in private. Ver. 21. Lk. —
—yvuo-O-n, the(Di6x\ (^BL), fut. ind. omits the graphic touches looking —
passes into aor. subj., with oi for.ov
p,i\ around, and stretching out His hands
= nothing hidden which is not bound to towards His disciples, concerned only
become known (Meyer). — Ver. 18 en- to report the memorable word. ot tov —
forces the duty thence arising, to be Xdyov tov 6cov, those hearing and
careful hearers hearing so as really to
; doing the word of God. The expression
know shortcoming here will disqualify
; here is somewhat conventional and
for giving light. Jesus has inculcated secondary as compared with Mt. and
the duty of placing the light so that it Mk. C/. chap. vi. 47, and X6yos tov
may illuminate He now inculcates the ; Qeov, viii. 11.
prior duty of being lights. S Sokci — Vv. 22-25. The tempest on the lake
cxeiv :the Sokci may be an editorial (Mt. viii. 23-27, Mk. iv, 35-41). The
explanatory comment to remove the voyage across the lake took place,
apparent contradiction between p,-?) exT] according to Mk., on the day of the
and & exti (Weiss, Mk.-evang., p. 157). parables ; it v/as an escape from the
Vv. ig-2i. Mother and brethren (Mt. crowd, a very real and credible account.
xii. 46-50, Mk. iii. 31-35). Given in a The whole in Lk. is different
situation :
different connection from that in Mt. no preaching from a boat, no escape

and Mk. The connection here seems when preaching was over.
the It
purely topical the visit of the friends of
: simply happened on one of the days
Jesus gives Him occasion to indicate (^v pi<^ t«v -qficpuv). —Ver. 22. Ttjs
—
:; " —
522 KATA AOYKAN VIII
f I Cor. IT. (TDveTrAT^pouKTO, »tai '^ki^Bukcuok. 24. irpocreXdok'Tcs 8e Sii^Ycipuc

auT6y, X^yoKTCs, " 'Ettiot(£to, tTrKTrdra, dTroXXupeOa." 'O 8t
gj«i. L6. ^ycp0ei5 TW Kal TW
1 £TTCTl(lT)C7-e dt'^li.U kXoSwKI too oSttTOS
*
Kttl •
e-jrauorarro, Kal cy^»'£TO yaXiqnf]. 25. elitre 8e auxois, " rioo i<mv^
i\ Tricrris ujiuii';** <l>o^T)6^rrcs 5c iQav\iaaav, Xcyorrcs upos dXXi]-
Xous, " Tis apa o3t<Ss ^cttij', oti Kal Tois df^jxois ^TriTdao-ci. Kal tw
ifSari, Kal UTraKououaii' auToo ;
26. KAI KaT€7rXeucraK cis tt)»' ûpay rioy raSapTjKUK,' tjtis iirrly
ivrLiripav* ttjs ToXiXaias. 27. eêXSon-i 8« aoTw ciri tJjk yî*,
ftTn'jmjacK aorw dî^p tis ' €k ttJs TrdXecus, os elx* ^ 8aip,ofia eK
Xp6v(i)y iKavS>y, Kal Ip-diTiof ook cktSiSuffKCToJ Kal iy oiKia ouk
tp.cKCk', dXX' €1' Tois \j,yr\p,acny. 28. ihuv 8e T^f 'Itjo-ouk, Kal*
dâKpdâs, irpoa^TrecrcK auTw, koI ôivfi pteydXi;) €iTre, " Ti iftoX Kal
<roi, iTjaoG, yU rou 0coC • toC uij/iotou ; Sôfiai aou, jii^ p.*
> 8iry€p9et5 in ^BL 13, 33 a/, (Tisch., W.H.).

' ÂBLX I al. omit corir.
» So in ARfAAn a/, syr. verss. (including Sin,). rtpyta~t\vtav in J>^LXH minnsc. 5
memph., etc. (Tisch.). r(pa<j-i]vuv in vet. Lat. vulg. BCD
the most probable ;
reading (W.H.).
* avTiTTtpo in most uncials.
* Omit
avTca t«^BEH 33, B has ti? avup. D, while retjuning avro), omits tw
For o« «ix« b>5B 157 cop. have ex<»v.
*
^ For CK xpo*'<'>' €V€8i8v<rK€To t^BLH i, 33, 131, 157 cop. al. have icai
• • •
Xpovw iKavtu ovK eveSvo-aro ipariov (Tisch., W.H.), The true text is doubtful here,
though I have assumed below that that adopted by Tisch. and W.H. is to be pre-
ferred.
* Omit Kai ^BDLXE 33 al. • Omit tov flcov DH i (W.H. in brackets).
Xip.vi]$ no need for this addition in

: Vv. 26-39. The demoniac of Gerasa
Mk., or even in Mt., where Jesus is re- (Mt. viii. 28-34, Mk. v. 1-20). Ver. 26. —
presented as in Capernaum. Lk. does KareirXevcrov els tt)v x'^P'^î " they
not tell us where Jesus was at the time. sailed down from the deep sea to the
— Ver. 23. a^vvYbXTf, went off to land, put in," Grimm appulerunt ad ;
sleep, fatigued with heat and speaking ;

regionem, Raphel, who gives numerous
the storm implies sultry conditions examples of the use of this verb (here
d^viryovv means both to awake = only in N. T.) in Greek authors.
a^v-Kvildv, and to go to sleep = Ka9vir- T. rtpacn\vitv, the Gerasenes, inhabi-
vovv vide LxDbeck, ad Phryn., p. 224.
; tants of the town of Gerasa (Kersa,
— Kaxcp-i], came down, from the nills, Thomson, Land and Book), near the
(rvv€ir\r\povvTo, they («'•<., the boat) eastern shore of the lake, a little south
were getting fiill and in danger. Sea- ot the mouth of Wadi Semach (Rob
men would naturally say, " we were
getting full," when they meant the boat.
Roy on the yordan, chap, xxiii.). ^rvs
cotIv, etc. this clause answers to Mk.'s
:
—
Examples of such usage in Kypke. c(S rh iriptLv r. 0. By the relative
Ver. 24. iiriaTdra Lk.'s word for : clause Lk. avoids the double tis (J.
master, answering to 8i8d<rKa\€, Mk., —
Weiss in Meyer). ovTiTrepa t. faX.,
and Kvpic, Mt. —ry kXvSuvi rov vSaxos, opposite Galilee, a vague indication an ;
the surge of the water. — Ver. 25. irov, editorial note for the benefit of readers
where is your faith ? a mild rebuke
etc., little acquainted with the country.
compared with Mt. and Mk. Note Ver. 27. ovT)p JK TTJs irdX«tt»s, a man
Lk. ever spares the Twelve. of, or from, the city h» did not come ;
— — —
24-35. EYArrEAION 5^3

Pao-avioTj?." 29. napi^YYeXXe * yAp tw irv'eofioTi tu dKaOfipr^
E^cXdeir dirS TOO dKOpojirou • iroXXois yelp cokrjpTrciKci
XP^*'*"'?
auTiSf, Kal c8carp,ciT0 "^
dXuae<n Kal TreSais <}>uXa(T(r6iJi€k'os, Kai
SiappT]aaa>K rd Seafxd TjXauKeTO iJTro * tou Saijiovos * €is Tas eprjuous.
X^yuc,* " Ti aoi
**
30. einjpuTiiore 8c aoTOK d 'Itjo-oCs, eoTii' oKojia";
O Sc ciire, " Aeycuf " Sti Sai^($cia TroXXd
•
€io-TJX0€i' ^ cis aurdi'.
31. KOI irapcKciXEi ^ auT&K iko )xt) €inTa|T) auToTs cLs ty)!/ ajSuo-aof
dircXfleii'. 32. r^v 8e ckci dyArj xoipuK iKavQtv ôvKOfiiyuv ^ iv tw
opei • Kal irapExdXouk ^^ aoTOK Iva îriTp^«j/Tj auTois els ckcicoos
EiffcXOciK. Kol cir^Tp6\j/c>' ttuTois. 33. iÊkQovTa Se rd 8aifJi6;'ia
dird TOO dk'OpcoTTOo cio"fjX0£K ^^ eis rous x°^P°"S " »cal wpjiTjaei' i^
dycXr] KOTd too KpT)|Ji»'Oo cis ttjv Xijxktjj', koI dir6ir>'iyi|. 34. i8di'Tes
St 01 p6(rK0KT€S rh y6y«nf)|x^foi'^'^ £<t>oyo»', icai dTreXOdrres^' d-irrjyyeiXaK
etS TTjc trdXik Kol cis T009 dypous. 35- elfiXOoc Se iZtlv to yeyo;'<5s •
Kai fjXGoK irpos Tdf 'itjcrouK, icai cupoi' KaOrntevov TOf dcOpwiroi' d<|)*
' irapTjyyfiXev in BE 69 (W.H. marg.).

^ So inand other uncials. ^BLXH 33 have «8«7p,evcTo.
CD 8e<r(jie« and
?€o-p.€vu> are both rare (latter in Mt. xxiii. 4).
' So in most uncials. B5 have airo (W.H. text).
* Saijioviov in t^BCDH (Tisch., W.H.).
OmitXty«v^^B i al. vet. Lat. (W.H.) against CDL (Tisch.).
' ovo|ia co-Tiv in ^BDLE 33 al. i, ^ «i<rr|Xe€v before Saifii. in ^^B.
' irapcKaXovv in ^BCDL minusc. T.R. a correction.
• So in very many uncials, but JJ^BD have Poo-KOf-ievT^ (W.H. text).
'" irapeKaXeo-av in BCLE i, 33 al. " €ieniX9ov in most uncials.
IS
yeyovos in JÂBCDLH al. pi. " Omit oir«X0. all uncials.
out of the city to meet Jesus. <^wv — seize him (o-uvTjp-n-dKei). Then he had
Baip,.,having demons, a plurality with to be bound in chains and fetters, and
reference to ver. 30. ovk ^vcSvo-aTo, kept under guard (<}>vXao-o-(ip€vos, cf.
etc. the description begun here is com-
: A. V. and R. V. here), but all to no pur-
pleted in ver. 29. Mk. gives it all at pose, the demoniac force bursting the
once (v. 2-5). Lk. seems to follow Mk. bonds and driving the poor victim into
—
but freely unclothed, abode among the the deserts. The madman feared the
tombs, the two facts first mentioned. return of an attack, hence his alarmed
Ver. 29. wopiiyyeXXo' ydp the com- : cry. —
Ver. 30. on elo-riXêv, etc. Lk. :
mand caused the cry of fear, and the gives this explanation of the name
fear is explained in the clause following, Legion ; in Mk. the demoniac gives it.
introduced by a second ydp. iroXXois — Ver. 31. «ls tt|v aPwo-<rov, into the abyss
Xp<ivots, answers to voXXaKis in Mk. v. (of Tartarus) instead of Mk.'s c|m
4, therefore presumably used in the rfjs x<^P°'^> out of Decapolis. Ver. 32. —
sense: oftentimes, frequently. So Eras- x°'P' ttaviv: for a large number, often
mus and Grotius, and most recent com- in Lk. ; his equivalent for Mk.'s 2000.
mentators. Meyer and others take it = Vv. 34-39. The sequel. Lk. tells the
during a long time. Schanz combines second part of the story very much as it
the two senses. The disease was of an is given in Mk., with slight stylistic
intermittent character, there were variations. In ver. 36 he substitutes the
paroxysms of acute mania, and intervals expression ttw? Io-uBi) 6 Saipovicrd<i;,
of comparative quiet and rationality, how the demoniac was saved, for Mk.'s
When the paroxysms came on, the " how it happened to the demoniac, and
demon (one in ver. 29) was supposed to concerning the swine," suggesting the
—
'^^4 KATA AOYKAN VIII.
ou tA Sat^tSfia eêXTjXuOci,^ IfiaTiVfiiifOv Kai abx^pofourra, irapA

T0U9 iriSas too It](70u • Kat iô^rfOâav. 36. AirpyYtiXaf 8c auTois
•cat' 01 i8(5kt€s itws ifXiiQr] 6 Saijiofiadei;. 37. Kal r]ptoTr](Tav *
adrov airai' to irX'fiOos Tr\s irepixwpoo rwf ra%ap'i]vC)v* dTTcXOeic Att*
aoTWK, oTi (J)<5pw fxcydXa) au fe t)(on"o •

aoros 8e cfiâs cis ri*
ttXoio*' uWaTpeil/ci/. 38. ^SecTo 8« aoToO 6 d-vrip d(J)' oC eêXtjXuOci
tA Saip.oj'ia, elvai ctOc auTw. dTrAoffc 8e auroK 6 'Itâoug,^ Xeyuif,
39. " 'YiT6<rrp€4>e eis tok oIk6v aou, icat StTjyou oera £Troiir]CT^ crot ^ 6
666s.* Kal dTTrjXOe, KaQ' o\ii]y tJ)k iroXif KTjpuacrcjK ocra ciroiTio-CK
auTu 6 'lT]fTOus.
40. 'ETENETO 8e iv^ tw uTroarpîj/ai ' t(»>' 'irjaoCK, direS^âro

auToi' 6 0^X09 •, riarav ydp irdrrcs irpoaSoitGrres auT6>'.
41. Kat 180U, t)X0ci' dkTjp w ocojxa 'ideipo?, Kai auTos ^'^
apxaic ttis
aufayuyTJs oTrripxc, Kal ireffwc irapcl tous iroSas too *It]ctoo, TrapCKdXci
'
«|t)X0«v in fc^B (Tisch., W.H.). ' Omit Kat t^BCDL 33, 69 al.
* So in DL al., and, as more difficult, preferable. J^^BC al, have the sing. (W.H.).
* Vide at ver. 26. » Omit to fc^BCL al.
" i^^BDL omit o I., an explanatory addition. ^ aroi ciroi. in ^BCDL minusc.
* «ytv. Seev in i^CD and many other uncials (Tisch.). BL 33 al. have tv S< (W.H.).
»
J » BD have ovros (W.H. text).
idea that the destruction of the swme shore, and proceeding to narrate the
was a part of the cure. They had to be incidents of the woman with a flux, and
drowned that he might be restored to Jairus' daughter. —
6 oxXos, the crowd.
sanity. —Ver. 37. Lk. is very careful to This crowd is unexplained by Lk., who
involve the whole population in the says nothing of a crowd when he intro-
request that Jesus would leave the duces his narrative of the voyage to the
—
country the whole multitude of the eastern shore (ver. 22). In Mk, the
district of Gerasa, town and country, presence of a crowd is easily accounted
citizens and farmers. And he gives as for :Jesus had suddenly left the great
the reason, 8ti 4>6Pcj> (xeyd\<{> o^ve£x'"'To, congregation to which He had spoken
they were possessed with a great fear, in parables, and as His stay on the
panic-stricken. —
Ver. 38. iSitro, Ionic eastern side was cut short, when He
form of the imperfect of Sôp,ai. W. returned to the western shore the crowd
and H. prefer ^Sciro, the reading of BL. had hardly dispersed, or at least could
The healed man's request, though not reassemble on short notice. Mk. does
granted, would gratify Jesus, as a con- not say the crowd, but a great crowd.
trast to the unanimous petition of the atrfSc'laTo implies a cordial reception.
Gerasenes that He would leave the place. C/, Acts XV. 4. Raphcl gives examples
— Ver. 39. vjr^«rTp«<j)€ it was good for
: of this sense from Greek authors.
the man that he should return to his Euthy. took it in this sense, giving as
home and people, and tell them what the reason for the welcome : us (vepyiTt\v
had befallen him through the mercy of Kttl trwTtjpa. —
'irpoo-SoKwvTcs the :
God (oo-a liro(T]a-€v o Serfs). It was parables, not to speak of recent healings,
good for the people also. They needed account for the expectation.
a missionary greatly. —
icaO* SXi^v tt|v Vv. 41-42. The story of Jairus^
*6\iv, over the whole city. Mk. says daughter begins (Mt, ix. 18, 19, Mk. v,
in Decapolis. 21-24). —
ttpx***"TilS <ruvoy»rfijs instead of
Ver. 40. On the western side (Mk, v, ipXioTvaywyos (Mk.), as more intelligible
ai). Lk. still follows Mk. closely, to Gentile readers. But after having
mentioning the cordial welcome given explained its meaning by the use of this
Jesus on His arrival on the Galilean phrase he employs the other in ver. 49.
— — — —
36- 48. EYArrEAION 525
aoToi' ciaeXOeif eis rbv oIkok auToC •

42. on fluyciTTjp fioi'OYefTjs t)>'
auTw ws ijiiiv ScjSeKa, Kal auTT] &TTeQvr]crKev. 'Ec 8e ni uTrdyî*'
auTot' 01 0)(Xoi avveityiyov avT6\'. 43. Kal yuKt) ouaa iv ûaci

atjiaros Airo irw ScSScKa, rjns eis lorpous Trpoaawakucraaa oXof TOf
pioc^ OUK i(T)(ûcTev uir* ' ouSewos OcpaTreuOfiKai, 44. TrpoueXGouiTO

oirtcrOei', tjiJ/aTO toG Kpacnrôu Tou ifiartou auTou •
Kal Trapaxpfjfxa
ecm) 1^ puais tou aijiaTOS auTrjs- 45- "^cil etircK 6 IrjoroG?, " Tis &
;
d\|/({|A€>'6s fjiou " 'Api'oup.eVwi' Se irai'Ttov, ctireK 6 flerpos ical 01
Iict' auTou,* " 'EiriordTa, 01 o)(Xoi ctuc^x^"*''^ '^^ '^"•^ d7ro6XiPouCTi,
Kal " 46. 'O 8e 'ir^croGs

Xeyets, Tis 6 dij/dipeKOS jiou * ; ctirei',
"'Hij/aro fjiou tis* ^Y** Y°^P ^V'^'' Sui'a/J.H' elcXGoGffav ' aTr' t'fxoG."
47. 'iSoGaa 8e i^ yuvr] ort ouk cXaGe, TpefAOuaa TjXSe, Kal TrpooTve-
crouaa aoTw, 81' tJi' aWiat' r\âro auToG diriiYyciXck' aoTw ^ efWTrio*'
•JTai'Tos TOU XaoG, xai a»s IdQr] irapaxpTip.a. 48. 6 8e ilirev auTg,
" ©dpaei,^ OtJyaTcp,* 7^ irtoris o'oo accrwKs ae • iropeuou eis cipi^KTjK."
' From «is larpovs to Pvov omitted in BD (W.H.) ; may be a gloss from Mk.
* air in t<^BH.
* B some minusc. and versa, omit 01 jicr. avrow (W.H.).
* Omit Kai Xtycis . . . (aow fc^BL minusc. verss. (Tisch., W.H.) ; comes from Mk.
* c^cXqXvQviav in t^BL 33.
* avTot omitted in tÂBDLXE al.
' ^BDLH minusc. verss. omit dapo-ei, which may come from Mt.
* So in most uncials ; BKL have OvyaTTjp (W.H.).
— Ver. 42. |i,ovoycvT)s (as in vii. 12): any (physician), a milder way of putting
peculiar to Lk. The name of the father, it than Mk.'s. —Ver. 44. Kpao-ircSov,
his rank, and the girl's age (all lacking the tassel hanging over the shoulder ;
in Mt.) Lk. has in common with Mk. this feature not in Mk., a curiom
This feature he adds after his wont to omission graphic a writer. Trapa-
in so —
enhance the benevolence of Jesus. XP'II** Lk.'s equivalent for €v6vs.
•
aTridvr\(TKev, was dying. Mk.'s phrase, «o"tt], the flow of blood (pvo-is) stopped.
eirxaTws *x*''» '^ avoided as not good io-TcLvat, the technical term for this
Greek. In Mt. she is already dead, experience. —
Ver. 45. 6 Derpos: Mk.
— o-vvcirviyov, were suffocating Him a ; says " the disciples," but one would
very strong expression. Mk.'s word speak for the rest, and Lk. naturally
is sufficiently strong (a-uviOKiôv, makes Peter the spokesman. trvvixova-i
thronged), and if there was to be ae, hem thee in. —
diro6XiPovo-iv, squeeze,
exaggeration we should hardly have like grapes (Joseph., Ant., ii., v, 2).
expected it from Lk. But he uses the Ver. 46. tyi> eyvcuv Lk. puts into the :
word to make Christ's quick perception mouth of Jesus what in Mk. is a remark
of the special touch from behind (ver. of the narrator. Vide notes on this in-
45) the more marvellous. cident in Mt. and Mk.
Vv. 43-48. The woman with an issue Vv. 49-56. Previous narrative resumed
(Mt. ix. 20-22, Mk. V. 25-34).— Ver. 43- i^^- 'X- 23-26, Mk. v. 35-43). —Ver. 49,
airh: indicating the terminus aqua. Mk. tis: one messenger, several in Mk. one ;
uses the accusative of duration. enough for the purpose. irapa t. dpx>, —
jrpoo-avaXwo-ao-a (here only in N. T.), from the ruler = belonging to his house,
having expended in addition to loss of : Vide Mk. iii. 21 ol irap' aiirov. Mk. has
:
health was added loss of means in the iiro here. —

Ver. 50. uKovo-as Mk. has :
effort to gain it back. Pôv, means of

ovk lo-xvorev,
— irapaKovo-as, the message being spoken
not to Jesus but to Jairus: He
life, as in XV. 12, 30, xxi. 4. over-
etc.j was not able to get healing from —
heard it. p.6vov iriarTivtrov, etc., only
;
526 KATA AOYKAN VIII. 49—56.
49. 'Eti auToG XaXoOrros, epxcxai ns wapA tou i.p\t.(ruyayii>yoUy
\lyii>v aoTw,^ "'Oti Te'0i'T]Kev t^ Quyd-n]p aoo •

}xr]'^ aKuXXe t^k
SiSdcTKaXoi'." 50. 'O 8e 'irjaous dKoucras diT€Kpi6T] auTu, X^y'»**'»^
" M?| 4)oPou •

|x6i'0i' mffTCoe,* Kai CTwOiâcTai." 51. EiacXOui'* hi
eis TT)*' oiKtoK, oiiK a.^T\K€y eiaeXOci*' ouS^ca," cL |il| D^rpoK Kai
'idKuPov Kai '\(t)dvyT]v,^ koi tok iraWpo tt]s iratSos ical T^y p.T|Wpa.
52. ckXoioc 8e irdt'T€s» Kol ^K6TTTo»nro au-n^f. 6 8e ciTre, " M^

nXaiexc • ouk * iividavev, dXXcL KaOeu'Sei." 53. Kai Kaxey^*^*'
auToG, £i86t6s oti diT^fiaver. 54. auTos Si cKJSaXuK e^w irdrras,

(cal
'^
Kpaniaas ttjs auTTjs> ^îwvifjae, X^ywK, " 'H irais
X^^P°5
^YCipou."^" 55. Kat eTre'oTpevJ/e to iTk'eGp.a aurfjs, xai 6,vi(m\
irapaxpTJIia • xai Siexaêk' aurlj SoSrit'ai <J)ay£iv. 56. koi ^^cott)-
aoK 01 yocc^S aoTTjs •

4 8« TroprjYY'^^'*' oOtois iatjScki civcik ri
Yeyowos.
» Omit avT« (expletive) ^BLXH i, 33.

» (tTiK€Ti in i^BD.
» Omit XeYWK with ^BLXAH i, 33 aL

* irvorrevo-ov in BL=.
' cXStdv in most uncials and verss.
' For ovSeva BCDLX 33, 69 have Tiva orwr avrc* (Tisch., W.H.).
' Iwav. before laK. in BCD and many other uncials. T.R. — ^L, 33.
« For ovK i^BCDL have ov yap (W.H. ; Tisch. = T.R.).
9 ^BDLX minusc. omit tKPaXwy . . . icot; imported from Mk.
"» ffY«ipf in fe^BCDX i, 33 (W.H.).
heliev* and she — Paulinism

shall be saved contain sundry particulars which together
in the physical sphere.—Ver. 51. In B form the closing scenes of the Galilean
and other MSS. the usual order of the ministry the mission of the Twelve,
:
three disciples— Peter, James, John — is the feeding of the thousands, the con-
changed into Peter, John, James.— Ver. versation on the Christ and the cross,
53. eiSoTss OTI oWOavev Lk. is care- : the transfiguration, the epileptic boy, the
ful to add this remark to exclude the conversation on " who is the greatest ".
idea that it was not a case of real death At ver. 51 begins the long division of the
his aim here, as always, to magnify the Gospel, extending to xviii. 14, which
powtr as well as the benevolence of forms the chief peculiarity of Lk., some-
Jesus. —
Ver. 55. rh iry€TJ|Aa, her spirit times called the Great Interpolation or
returned = ijn»x"n in Acts xx. 10. 4'*7"''- — Insertion, purporting to be the narrative
of a journey southwards towards Jeru-
the order to give the resuscitated child
food is not peculiar to Lk., but he places salem through Samaria, therefore some-
it a more prominent position than
in times designated the Samaritan ministry
Mk. to show that as she had been really (Baur and the Tiibingen school), but in
dead she was now really alive and well; reality consisting for the most part of a
needing food and able to take it. Godet miscellaneous collection of didactic
remarks on the calmness with which pieces. At 15 Lk. rejoins the
xviii.
Jesus gave the order after such a company of his brother evangelists, not
stupendous event. " As simply as a to leave them again till the tragic end.
physician feels the pulse of a patient He Vv. 1-6. Th* mission of the Twelve
regulates her diet for the day." (Mt. X. I, 5-15, Mk. vi. 7-13). Ver. 1. —
Chapter IX. The Close of the (TUYKaXcorapcvos 8i the 8i turns atten-
:
Galilea.nMinistry. Setting the tion to a new subject, and the part

Facb Towards Jerusalem. Vv. 1-50 — o-uYKoX. implies that it is a matter 0/
— —
IX, I—6. EYArrEAION 527
IX. I. ZYrKAAEIAMENOI Se Tois SuSeica jiaOrjTAs outou,*

cSuKCf auTois SufafiiK Kai e|ouiTiai> îrl irdn'a rd SaifKjfia, Kal
ôtrous GepaTreueif •
2. ical dTrôreiXev auToOs Ki^puaacii' rfji'
âaiXciaK tou Qeou, KOi idaOai roils daQcKourras.* 3. koL eiTre
" MT|8ei' aipere eis r^v 68ok

Trpos auTou's, jaiitc pdpSous,' • /i.i]T€
TTi^paj', fATiTc aproi', fiT]Te dpyupiOK, fii^TC dKd* 800 xiTwxas IxeiK.
4. Kal els t)f Slv oiKiav elff^QTjre, eKci jiefere, Kal €Kei6e>' eêpxeoOe.
5. Kal oo-oi 6,y ftrj 8^|uvTai^ ofias, e^6px6|xei/oi diro r-qs iroXews
exeinijs Kal* tok KOKioproK diro twk iroSoik' up.wt' dtroTiKaâTfi/ cis
fxapTupioc eir' aureus." 6. 'E|epxofAci'oi 8e Sn^pxctô Kord rds

KUfias, €oaYY^^'^loM'**'°' •''"^ OcpaTreuoKres irarraxou.
1 Many uncials (BD, etc.) omit jta9. avrow. Some texts (^CL= al.) have
a-nrooToXovs.
* B syrr. cur. and sin. omit rows acrd. (Tisch., W.H.J.
3 papSov in J^^BCDLH i, 33, 69 al.
* Omit avo i^^BCLE ; found in D and many other uncials.
» 8«x«vToi in iÂBCLH. T.R. = D al.

* Omit KUi i^BCDLXH i, 33 verss.
7 airoTivao-<rcT( in i^B i, 131, 157 (Tisch., W.H.). T.R. = parallels (aor.).
importance calling together the Twelve,

:
while Mk.'s is indirect (tva p,. aipuo-iv.)
out of the larger company of disciples — p.i1Te â^Sov: Lk. interprets the pro-
that usually followed Jesus, including hibition more severely than Mk. Not a
the women mentioned in viii. 1-3. staff (Mk. except a staff only). dpYvptof, —
8vvap,iv Kal iôva-iav, power and right; silver, for Mk.'s x*Xk<5v silver the
:
power implies right. The man that can common metal for coinage among the
cast out devils and heal disease is Greeks, copper among the Romans.
entitled to do so, nay bound. This 8i3o xiTwvas, two tunics each, one on and
principle found an important application —

one for change. cxeiv infinitive, after
:
in St. Paul's claim to be an apostle, aiperc, imperative. It may be a case of
which really rested on fitness, insight. I the infinitive used as an imperative, of

understand Christianity, therefore I am which one certain instance is to be found
entitled to be an apostle of it. Lk. in Phil. iii. 16 (orroixeiv = walk), or it
alone has both words to express un- may be viewed as a transition from
limited authority (Hahn). Mt. and Mk. direct to indirect speech (so most com-
have e|ovjoriav,—-iiri iravTa, etc., over all mentators). Bengel favours the first
the demons, and (also power and view. —Ver. 4. Thus far of material
authority; to heal diseases, the latter a wants. We
now pass to social relations.
subordinate function thoroughly to ; The general direction here is stay in :
quell the demons (iravra emphatic) the the same house all the time you are in a
main thing. Hence the Seventy on their place pithily put by Lk. = Ikci fkivtrt,
;
return speak of that alone (x. 17). Ver. — tKilOtv j|£px«rOe, there remain, thence
2. This might have been viewed as an depart, both adverbs referring to otK(av.
incidental mention of preaching as — Ver. 5. By omitting the aKovcruo'iv
another subordinate function, but for the ipp,*»v of Mk. Lk. gives the impression
reference to healing (laa-6ai), which that non-receiving refers to the mission-

suggests that this verse is another way aries not as preachers but as guests = II
of stating the objects of the mission, they will not take you into the house
perhaps taken from another source. you select, do not try another house,
Ver. 3. The instructions in this and the leave the place (so Hahn). This would
next two verses follow pretty closely the be rather summary action, and contrary
version in Mk. —
p.Yj84v atpsre els ttjv to the spirit of the incident
Ver.
ix. 52-56.
Brief statement, as in Mk,. aa

•S6v: as in Mk., but in direct speech, 6.
— . — '
528 KATA AOYKAN IX.
7. Hkouctc Se 'HpwSrjs 6 TcrpdpxTjs toL yi\>6fiiva 6tt' auxou

irdyra- icai 8nt]TTop€t, 81A xi XcycaOai 6it(J rik'cjc, "'Oti 'ludcfns
iyny^PTOLI-^ iK fCKpwk" 8. OTTO Tlk'w;' 8^, " 'OtI 'HXl'ttS €<|>ti>'Tj"
aXXuf 8^, " Oti Trpo<|>ii-n)s els* jCtv dpxaiuf dfôrrT)." 9. Kai
clTre*' 6* 'Hpw8T)s, *''\u)dyyr]v iyu 6.-n€Ke^6.\i(Ta •
xt's 8^ ôti»' oiJxos,
ircpl 00 ^yi) * dKOuu xoiauxa ; " Kai eî^rei tSeif aoxof
10. Kai 6iTo<rrp^(|/a>'T€S 01 dxrooroXoi SiTjyriaaj'xo aoxw oo-a
iTroiT]CTak' • Kai ixapaXaPwf auTOu$, uTre^wpTjo-e Kax' iSta** eis xiiroM
ep'qp.ok TToXcws KaXou/j.^>'T]s • BT)0co'i8d. II. ol 8e oxXoi ycicxcs

iqKoXou'OTjaai' auxw • Kai S^'^dfxekos ' adxou's, eXdXci auxois irepi xrjs
âaiXcias xou eeou, Kai xoiis XP^^<^^ tx^^"^? Oepaxrcias idxo.
» Omit vir avTov ^BCDLH 69 al.
'TjyipeTj in {^HCLH al.
»Tis in t^BCLXAH i, 13, 33.

* For KGi tt,-Kfv t^BCDLH i, 33 a/, have «nrtv 8« and J^^CD al. pi. omit o found
in BL.
' J^BCLE omit tytt.
For CIS T. €p. IT, KaXovfxevTjs BLXH 33 sah. cop. have tis iroXiv Ka\oujji,€vr]v,
^
which seems inconsistent with retirement hence the introduction of tottov epripiov;
~ the desert o{ the city (Tisch., W.H., follow BL, etc.).
'
airoSel, in ^BDLXE 33 al.
to the execution of the mission, but simply puzded, yet the question almost
wanting his reference to the u»e of oil in implies suspicion that Jesus is John re-
healing. turned to life. Could there be two such
Hahn states that this mission was men at the same period ? Kai tji^xei —
purely pedagogic, for the benefit of the iSeiv avrSv this points forward tc
:
Twelve, not of the people. This is a xxiii. 8.

mere unfounded assertion. The train- Vv. 10-17. Feeding of the multitude
ing of the Twelve by no means appears (Mt. xiv. 13-21, Mk. vi. 30-44, John vi.
a prominent aim of Jesus in the pages of 1-14). — Ver. 10. The Twelve return
Lk. much less so than in Mt. and Mk.
; from their mission and report what they
Vv. 7-9. Herod's interest in yesus (Mt. had done ; Mk. adds and taught. —
xiv. 1-2, Mk. vi. 14-16). —A Texpdpxiis as v-ir«x(i'pilo'«, withdrew, here and in v.
in Mt., Pao-iXevs in Mk. —ra yiydp.eva 16, only, in N. T. The reason of this
irdvxa, all the things which were retirement does not appear in Lk.'s
happening, most naturally taken as narrative, nor whether Jesus with His
referring to the mission of the Twelve, disciples went by land or by sea. Ver. —
though it is difficult to believe that II. 01 oxXoi: no particular multitude
Herod had not heard of Jesus till then. is meant, but just the crowds that were
— SiTjiropei, was utterly perplexed, in wont to gather around Jesus. I n Mt.
Lk.'s writings only. 8ia rh X^y*<'^<^^ — and Mk. Jesus appears as endeavour! ng (in
wA Tivwv. What Lk. represents as said vain) to escape from the people. In Lk.
by some, Mt. and Mk., doubtless truly, this feature is not prominent. Even the
make Herod himself say. Vide notes on expression tottov €pT]p,ov in ver. 10 is
—
Mt. and Mk. Ver. 8. J^'dvr], appeared, probably not genuine. What Lk.
the proper word to use of one who had appears to have written is that Jesus
not died, but been translated. Ver. g. — withd'-ew privately into a city called
*l. iyit aircKc<|>dXiora the fact stated in
: —
Bethsaida. diroSfldpevos, the more
the form of a confession by the crimi- probable reading, implies a willing recep-
nal, but the grim story not told. iyit, tion v»r the multitude. Vide viii. 40.
emphatic, the " I " of a guilty troubled Ver. 12. kXivciv, the day began to
—
conscience. ris he has no theory, but is
: decline ; the fan is alluded to here, nQt
:
12. 'H 8c i^fx/pa T^pfaxo KXii'eii' • TrpoCTcXOdi'Tes Se 01 SwSeKa cTiroK
auTw, " 'ATToXuaoc rit' oxXof, i»'a direXOorres ^ ei9 tAs kukXw KWfxos
KOI Toos dypous KaroXuffwai, Kal €upw(7i>' €TriaiTio-|x<5»' • on w8« If
epi^jAu Toirw eoTfitV." 13. Eiire 8e xrpos outous, " Aore auTOis ufxeis
4>aY6i>'.'* ' Oi 8« el-jroK, " Ouk cictIk T^fiiK irXciOf ?j ireKTc aproi Kai
8uo ix0iJ«s» ci fiiHTi iTopei-derres TlfJieiS dyopdcruiJiei' cis Trdrra rhv
Xao»' TouTOK Ppujiiara." 14. *H<Tav ydp wctcI afSpcs ireKTaKKTXiXioi.

Etire 8e irpos rotis p,a0TiTds adrou, " KajaKXifare auTOus xXio-ias
* aTran-a?.
dcd * TrevrrjKovTa." 15. Kal îroiTjcrai' ouTu, itai dc^KXij'af
16. Aa^wK 8« Tous TT^rre aprous ical Tous 8uo ixduas, di-aPXe'ij/as €i«
TOK oipay6v, €i\6yr\<TW auTous, Kal itoreKXaae, Kal eSiSou tois
fiaOiirais irapaTiSeVai * tw oxXw- 1 7. Kal eclxxyo*' •ô' ixoprda-

6r]crav iraKres *
koI ^pfrj) rh ircpiaaeCaai' auTois KXaorp.dTwi' KOiîcot
SwBcKa.
18. KAI iyivixo iv tw eiâi aurif TrpoaeuxofJiei'OC KaTap.6^'aS)
aojâaf auTw ol pa0T)Tai • koI auToiis, \iyuiv, " Tiâ
cTr-qpuTTjo'ei'
^ iropevOevTCS in ÂBDE al.

2 (})a-y€tv t;|ji£is in B (Tisch., VV.H., text), also with ^ aproi before irevTc, and
with ÂC al. ix^ves before 8vo.
« «<r«i before avo in i^BCDLRH 33 (W.H.).
* KartKXivav in ^BLE i, 33, 6g oi.
' irapaeiivai in J^BCX I. T.R. = DL oi.
but in an inde-
in a participial clause, beds, with their gay garments, ret!, blue,
pendent sentence, as bringing an un- yellow, Lk. omits. —
Ver. 16. ev\6yT\artv
welcome close to the beneficent labours avxois, He blessed them (the loaves),
of Jesus. He went on teaching and and by the blessing made them sufficient
healing, but (8J) the day, etc. KaraXiJ- — for the wants of all. In Mt. and Mk.
(TiiKTi the disciples in Lk. are solicitous
: evXo-yt]o-fv has no object. This is the
about the lodging as well as the feeding only trait added by Lk. to enhance the
of the people. —
lirio-iTio-pov, provisions, greatness of the miracle, unless the
here only in N. T., but often in classics, position of Trovrts after ixopTdarQy]crav
e.g., with reference to the provisioning be another = they ate and were filled,
of an army (commeatus). Ver. 13. — all ; not merely a matter of each getting
irXciov ^ : on the construction, vidi a morsel.
Winer, § 58, 4 obs. i. el p,i]Ti . . . — Vv. 18-27. The Christ and the cross
ayopa(T<nfi€v, unless perhaps we are to (Mt. xvi. 13-28, Mk. viii. 27-ix. i). At
buy, etc. cl with subjunctive is one of
; point occurs a great gap in Lk.'s
this
the forms of protasis in N. T. to express narrative as compared with those of Mt.
a future supposition with some pro- and Mk., all between Mt. xiv. 22 and
bability, cl takes also present and future xvi. 12 and between Mk. vi. 45 and viii.
indicative. Vide Burton, M. and T., § 27 being omitted. Various explanations
252. That Lk. did not regard this proof the omission have been suggested
posal as, if possible, very feasible, appears accident (Meyer, Godet), not in the copy
from his mentioning the number present of Mk. used by Lk. (Reuss), mistake of
at this stage —
ver. 14. Hence also he the eye, passing &om the second feed-
does not think it worth while to mention ing as if it were the first (Beyschlag).
the amount of money at their disposal These and other explanations imply that
(200 denarii, Mk. vi. 37). icXierias, — the omission was unintentional. But
dining parties, answering to Mk.'s against this hypothesis is the fact that
a-u(i7rd<ria. Mk.'s irpao-ial, describing the edges of the opposite sides of the
the appearance to the eye. like flower gap are brought together in Lk.'j
34
— — *
no KATA AOYKAN IX
**
fit X^youaiw 01 o)(\oi* elj'ai ; 19. Oi hi diroKpiO^rrc; fltroy,
"'\o)Avir]v Tot' BaTmcmi»' ' ^^ôi S^, 'HXiqv. aXXoi 8^, on irpo^n^Ttji'
Tis TWk' dpxaicjv' i.vi(rn]." 20. Etire 8c auTois, " "Yfieis 8i Ttva fjie
X^Y^Tc cTi'ai ;
" 'ATTOKpiOels 8£ 6 Fl^rpos ^ etwe, " T^** Xpioroi' tou
0«ou.' 21. 'O 8« îriTifjiT^cras auToIs irapi^yYCiXe p,T)8e»'l ciiret*'
TouTO, 2 2. ciTTcSf, " Oti 8ci Toj* uloK TOU d>'0pwTTOu iToXXci iraOeri/,
Kai diToSoKi)xaa9fj»'ai dird tuk irpeo'puT^puf Kal dpxicpû^' xai yP'^P'"

*
fiaWwi', Kal dTro«Ta>'&TJ»'ai, Kal -nj Tpirj) ilfA^pa ^yepOTJfai."
23. 'EXeye 8e irpos irdvTas, " Ei tis OAci OTTiau p.ou cXOeiv,*
dirapn^crdcrOw JauT^k, Kal dparu tok oraupoi' auTOu Ka0* fnîpav,
'
Oi ©xXoi \ty. in ^^BLH i, 131 sah. cop,
^ RtTpos Se airoK. in ^BCLE i sah. cop.
3 Xrytiv in i«ÂBCDL= al. pi.
* So in most uncials. ACD minusc. have ava<m)vai (W.H. marg.).

'
epxtaOai in ^BCDLH al. The important authorities are divided between
airapvT)(ra<r6w and the simple apvr\ar. (W.H. former in margin, latter in text).
narrative at ix. 18 Jesus alone praying,

: is not done in this Gospel. Their need
as in Mt. xiv. 23, Mk. vi. 45-46, yet the of instruction is not emphasised. From
disciples are with Him though alone Lk.'s narrative one would never guess
(Kara p.<iva9 o-uvrjaov a. 01 \t,aQr\rai), and the critical importance of the conversa-
He proceeds to interrogate them. This tion at Caesarea Philippi, as regards
raises the question as to the motives for either Peter's confession or the announce-
intentional omission, which may have ment by Jesus of the coming passion.
been such as these avoidance of: Ver. 20. t6v XptoTov tov ©eov even :
duplicates with no new lesson (second the form of the confession, as here given,
feeding), anti- Pharisaic matter much hides its significance. Peter speaks the
restricted throughout (ceremonial wash- language of the apostolic age, the Christ
ing), Jewish particularism not suitable in of God, a commonplace of the Christian
a Gentile Gospel, not even the appearance faith. Mk.'s Thou art the Christ, laconic,
of (Syrophenician woman). Kara
it — emphatic, is original by comparison, and
(jiiivas,the scene remains unchanged Mt.'s form still more sounds like the
in Lk. —
that of the feeding of the 5000. utterance of a fresh, strong conviction, a
No trace in this Gospel of Caesarea new revelation flashed into the soul of
Philippi, or indeed of the great northerly Peter.
journey (or journeys) so prominently Vv. 21-27. cross and cross-bear-
The
recognised in Mk., the aim of which was ing. — Ver. ciTTuv introduces
22. re-
to get away from crowds, and obtain ference to the coming sufferings of Jesus
leisure for intercourse with the Twelve in a quite incidental way as a reason
in view of the approaching fatal crisis. why the disciples should keep silence as
This omission can hardly be without to the Messiahship of their Master, just
intention. Whether Lk. knew Mk.'s confessed. The truth is that the con-
Gospel or not, so careful and interested versation as to the Christ was a mere
an inquirer can hardly have been prelude to a very formal, solemn, and
ignorant of that northern excursion. He plain-spoken announcement on a pain-
may have omitted it because it was not ful theme, to which hitherto Jesus had
rich in incident, in favour of the alluded only in veiled mystic language.
Samaritan journey about which he had Cf. the accounts in Mt. and Mk. (xvi.
much to tell. But the very raison d'etr* 21, viii. 31). Sti Sfi, etc., the announce-
of the journey was the hope that it might ment is given in much the same words
be a quiet one, giving leisure for inter- as in Mk. —
Ver. 23. tXry« 8 J wpis
course with the Twelve. But this iravTas with this formula Lk. smoothly
:
private fellowship of Jesus with His passes from Christ's statement concern-
disciples with a view to their instruction ing His own Passion to the kindred
is just one of the things to which justice topic of cross-bearing as the law of
—
ig— ag. EYArrEAION 53^
Kai dKoXoudecTb) p.oi. 34. os y^P '^*'

^^H ''^^ ^"X^" 'î'l'ou o'utrai,
8*
dTToX^crei auTi]i' Ss Av 4'"XT*' ""Too ivtKtv ^fiou,
dTToXêrrj ri)v
•
ooTos a«cT€i aunfjk. 25. Ti yoip wîeXelTai acdpu-Tros, KcpSiâas rir

K^cTfioi' oXof, lauTOK Sc dTToXâos ?] ^TjfjiiuOeis ; 26. os y^P 'I''
CTraioôKSTJ )jie ical tous cfxous XiSyous, touto*' 6 ul6s toC dK6puir<Ni
CTTai<r)(u»'0r]<rcTai, orat' cXOt) c*" rij 8<5^tj auTou Kal tou Trarp^s Kol
^
rS)v ayiuiv &yy{K(t>v, 27. A^yu Se v\iiy dXtjOus, 6icti th'cs twk w8e
i(rrT]K<5Tui', 01 06 (1^ yeuoron-ai* Oaj'dTou, Iws &f ISwai tt]^ âcriXciar
TOU eeoC.**
28. 'Eyî'STO 8e fMTot to6s X6yous toutous worci i^jxepai. oktu, koi
TrapaXaûi' toi' rierpoK^ itai 'l(aivyr\v Kai 'idKuô^, dv^jST] ei$ to
opo9 -irpoaeuâadai. 29. Kai iyivero, iy tw Trpoareu)(ecr0ai auT^K,
TO ctSos TOU 'TTpoawTrou auTou iTcpoK, Kai 6 i|AaTio'pi,os auTou Xcukos
^ For m8< ^BLH I have avrev, doubtless the true reading. Vide below. The
same authorities have «TTr\KOTW, while CD and many others have tcrruruY.
* yevtrwvrai in most texts, including ^BCDL.
'
J«5Bsome verss. omit Kai (W.H. relegate to margin).
* Omit Tov before 11. all uncials.
discipleship. The on that

discourse yet if gaining the world involve damage
theme is reproduced the same
in much to the self, the moral personality taint, —
terms as in the parallel accounts. But lowering of the tone, vulgarising of the
it loses greatly in point by the omission —
soul we lose much more than we gain.
of the Master's rebuke to Peter for his — Ver. 26. iv tq 8(i^, etc., in the glory
opposition to the Passion. That rebuke of Father, Son, and holy angels, a sort
gives to the discourse this meaning: —
of trinitarian formula. Ver. 27. iXijOws
you object to my suffering ? I tell you —
= afiT)v in parallels. avrov, here = StZe
not only must I suffer it is the inevi-
;
in parallels. —
r^v Pacr. r. ©., the King-
table lot of all who have due regard to dom of God, a simplified expression com-
the Divine interest in this world. Thus pared with those in Mt. and Mk., per-
the first lesson Jesus taught the Twelve haps due to the late period at which Lk.
on the significance of His death was that wrote, probably understood by him as
it was the result of moral fidelity, and referring to the origination of the church
that as such it was but an instance of a at Pentecost.
universal law of the moral order of the Vv. 28-36. Th* transfiguration (Mt.
world. This great doctrine, the ethical xvii. 1-13, Mk. ix. 2-13). —
Ver. 28. rois
aspect of the Passion, is not made clear XtSyovs TouTovs the words about the
:
in Lk. —Ka6' -^^.^pav, daily, in Lk. only, Passion and cross-bearing. wcrcl '^(t^pai —
a true epexegetical addition, yet restrict- &KT<a : no real discrepancy between Lk.
ing the sense, directing attention to the and the other evangelists (after six days).
commonplace trials of ordinary Christian — ritTpoi', etc., Peter, yohn and jfames,
life, rather than to the great tribulations same order as in viii. 51 (BC, etc.). els —
at crises in a heroic career, in which the rb Spos the mountain contiguous to the
:
law of cross-bearing receives its signal scene of the feeding, according to the se-
illustration. This addition makes it pro- quence of Lk.'s narrative. irpoo-cv|a<r- —
bable that vdvTa« refers not only to the 6ai: prayer again (cf. ver. 18). In Lk.'s
disciples, but to a larger audience : the delineation of the character of Jesus
law applies not to leaders only but to prayer occupies a prominent place.
all followers of Jesus. —
Ver. 25. kavrhv Ver. 29. iv rif irpoatvxttrdai, while
airoXô-as {] £t)(ii««6c(s = losing, or re- praying, and as the result of the exercise.
ceiving damage in, his own self (Field, — €T«pov, different ; a real objective
Ot. Nor.). The idea expressed by the change, not merely to the view of the
second participle seems to be that even three disciples. Lk. omits ffiirpoaOev
though it does not come to absolute loss, —
a^Twv. XcvK09 may be viewed as an
— — —
531 KATA AOYKAN IX.
iâfrrpiTTTUtv. 30. Kol iSou, avSpes Suo (ru>'€X(lXouK auTw o'tii'<s
r\<Tav MwaT]s Kai 'HXias •

31. o* 64)8î'T€S ^^ So^t) IXeyof Ti]y ôhov
aoToG, f^v C|jLcXXc -n-XTipouK iv 'lepouaaXiîJ,. 32. 6 8c fl^rpos Kat 01
(ji)y auToJ ricrav ÊâpTjî^voi Sirvia • SiaypTjyopi^CTaKTCs Be clSoi' Ti]v
%6ây auToO, Kai toOs 8uo at'Spas toi^s cruvKTrCna^ aiirta. 33. koi
fy^k'CTO ^K Tw Siaxwpi'êaGai auToiis Air' aoTou, ilirev 6 H^Tpos irpos
TOK 'lT)aouv, " 'ETTtoTCiTa, KaX^** ôTii' r\\i.a'€TO »'e4>ATj kui

^Treo'Kiaaet''' auTOUS • iô^r\Qi]crav Si iv t« ^kciwous eicrcXOclK ' ei9
TTH' t'e(|>^T]K. 35. Kol ûvT] iyiv€TO Ik rfjs I'e^j^Tjs, Xcyooaa,

" OuTOS i(m,v 6 ui6s fAOU 6 dya7rr]T6s,* aoToO dKouerc." 36. Kai iv
Tw yeviaOai t^v îtirqv, €up60Tj 6 ' 'lr]CTOus fiok-os. Kai auTol
ialyr]crav, Kai ouSccl dTn^yyeiXar iv iKeivais rais ^fiepais ooSck wc
IwpdKaCTiK.'
'
fjLittv before M. in all uncials. ' cviKiatcv in ^BL ; aorist (T.R.) from Mt.
^BCL cop.
''
have curcXOeiv avrovs, which Tisch. and W.H. adopt. T.R. =
ADXA al. sah.
• «KX€Xe7(i€vos in fc^BLH sah. cop. (Tisch., W.H.). T.R. a CD al.pl.
• Omit o very many uncials.
• tupaKav in ÂBL al. pi. (Tisch., W.H.).
adverb in/unction, qualifying l5«>'<'"Tpd''«'- thoroug;h!y wakened up, so as to be able

Twv (De Wette), but there is no reason to see distinctly what passed (here only in
why it should not be co-ordinate with N.T.). —
Ver. 33. While the two celestials
«|o»-., Kai being omitted = white, glister- were departing Peter made his proposal,
ing. —i|a<rrpairT«DV in N. T. here only,
: to prevent them from going. jit) elSus,
flashing like lightning. —

Ver. 31. iv etc., not knowing what he said ; an
8(S|t) : this is peculiar to Lk.—IXryov, apology for a proposal to keep the two
were speaking about. Kypke thinks celestials from returning to heaven.
more is meant speaking with praise
: Ver. 34. It is not clear who were en-
(cum laude aliquid commemorare). One veloped by the cloud. If the reading
could have accepted this sense had ^Kfivovs before ciaeXOciv were retained it
Peter's opposition been reported. tt)v would imply that the three disciples were
iôSov, decease, death so in 2 Peter i. outside avrovs, the reading of B, etc.,
;
—
;
15. Other words for death are cKâais implies that all were within. Ver. 35.
(Heb. xiii. 7), a4)i|is (Acts xx. 29), JKXcXryii^vos, the reading of ^BL, is to
avdXv<ris (2 Tim. iv. 6). Perhaps the be preferred, because oyairTjT^s, T. R.,
exodus here spoken of should be taken is conformed to that in the parallels here ;
comprehensively as including death, re- only in —

N. T. Ver. 36. i<riyy\tTa.y, they
surrection and ascension. (So Kypke, were silent " in those days," it is added,
;
also Godet.) irXTjpovv in that case will implying that afterwards (after the re-
mean " pass through all the stages ". surrection) they spoke of the experience.
But against this wide sense is iv 'icpov- Lk. does not mention the injunction of
(raXijfji. —
Ver. 32. ^câp. v-KVf^: this Jesus to keep silence, nor the conversa-
particular, in Lk. only, implies that it was tion on the way down the hill about
a night scene so also the expression iv
; Elijahand John the Baptist.
1-5 «?T)S T||i€pif, ver,
37. The celestial Vv. 37-43«. The epileptic boy (Mt.
visitants are supposed to arrive while the xviL 14-21, ix. Mk.
14-29). Ver. 38. —
disciples are asleep. They fell asleep l-jri'pX^rj/ai, look with pity, as in i.
to
while their Master prayed, as at Geth-
— having
48. — p.ovoy«vTJs, only son, as in vii. 12,
*2. to bring out the benevolence of
Bemane. SiaypTjyopiio-avTit, viii.
—
30-46. EYAITEAION 533

37. 'Ey^k'eTO 8e iv^ ttj IItjs ^jiepa, KaTeXfltStTWf auTue dir6 tou
opous, aof/jmâcK auTw o^Xos iroXus. 38. Kal iSou, &in]p &irh too
o)(Xou di/epOTjorc,^ Xeywv, " AiSdcrKaXe, Sôfiai aou, eiriPXeij/o>' ^ eirl
rov ui6v fioo, oTt fiocoyei'iis eori /xot * •

39. Kal LSou, -irccufia
Xap.pdi'Ei auT^c, Kal c|ai<{>fT]s Kpd^ci, Kal cnrapcio-o'ci auTOK iierd

d«|)poo, Kal lAoyts ^ diroxwpei dir auToo, CTOfTpipok' auT6v. 40. xal
e8ei]0t)K Twc fiafiTjTwi/ aou, Tea eKpdXXwCTti' ® auTO, Kal ouk T]8utTi-
Qr]aav." 41. 'AiroKpiOels Se 6 'irjaous etircK, "'fi ycKcd dirioTos
jcal Sicarpap.fi^j'r], ews Tr<5T€ caofiai irpo; ujjids, Kal &viô}iai up-wf ;
irpoadyaye wSe TOk ui6»' aou. 42. Ert 8e irpo<Tepxop.€Voo auToS,
eppr\^€v auToi' to Saip.iJfiOf Kal (TuvevTrdpaêv •

CTrcTipiTjae 8e 6
'lT)croos Tw TVccufiaTi Tw dKaddpTu, Kal idaaTo toc irai8a, Kal
dir^SuKcc auTOK tw iraTpl auToC. 43. 6|eTrXi]aaorro Be irdcTcs ^"tI
TTJ
* p€yaXei,6TT]Ti tou 0600. ndyrtay 8c 9aufia^(5rrwK cm Trdo-n' 015 a Acts x\x
iiToir]<T€v 6 'It]ctous/ etire irpos tous p,a0T)Tds auToG, 44. " ©ô-0€ i, ij^
6p,els eis Td wTa opdii' toOs X<5yous toutous • 6 ydp oios too dkOpwirou
fjieXXei 'irapa8i8oo-0ai eis X^'-P^^ &yQp(aTTy." 45. Oi 8e Tjyi'oouv' to

pf)p.a TouTo, Kal T]k TrapaKCKaXupp.eVoK dir' auTwi', iva p,^ ataSwvTai
auTO •
Kal i<\)oôi)irro cptoTTJaat aoTOJ' ircpl tou pi^paTos toutoo.
46. Eio-T]X0e 8e 8(,aXoyia|Ji&S iv auTois, t6, tis df eii] pei^wf auTuf.
1
i^^BL omit ey. ''
tôy\a-tv in fc^BCDL.
5 eTripXcxj/ai in BCL. J^D have -ov = T.R.
* poi tcTTi in ÂBCDLX 33 verss.
5 [jioXis in B (W.H.); jioyis in ^CD (Tisch.). Not found elsewhere in N.T.
• tKâXoxriv in most uncials.
' For €1701. o I. ^BDLE have simply ciroici (Tisch., W.H.),
the miracle. Ver. 39. — Kpd{ii, he (the see in Jesus the bearer of the majesty or
—
boy) crieth. o-irapdorcrfi, he (the demon) greatness of the Almighty.— tlirt. Jesus
teareth him. Ver. 42. — irpoo-epxopevov spoke a second time of His approaching
aviTov, while the boy was approaching death, in connection with this prevailing
Jesus, in accordance with His request wonder, and His aim was to keep the
that he should be brought to Him, the disciples from being misled by it. The
demon made a final assault on his setting in Mt. and Mk. is different,
victim, rending and convulsing him. There Jesus speaks of His passion, while
Ver. 43. eiri tq pcyaXei<JTT|Ti t. 6eov, He with the Twelve is wandering about
(he people were astonished at the majesty in Galilee, endeavouring, according to
of God, revealed in the power that could Mk., to remain unnoticed, and He speaks
work such a cure. In Acts ii. 22 God is of it simply because it is the engrossing
represented as working miracles through theme with which His mind is constantly
Jesus. So the matter is conceived here, preoccupied. Here, on the other hand,
But Lk. thinks of the majesty of God as the second announcement is elicited by
immanent in Jesus. an external occasion, the admiration of
Vv. 43b-45- Second prediction of the the people. Ver. 44. —p^XXei irapaS(-
Passion (Mt. xvii. 22-23, Mk. ix. 30-32). SoaGai, is about to be betrayed. Lk.
— irdvTwv 6avpa5<JvTuv, etc., while all gives the specialty of the second pre-
were wondering at all the things which diction as in the parallels. Where he
He did. The reference is to the cure of fails in comparison with Mt. and Mk. i?
the epileptic, which led the multitude to in grasping the psychological situation
— — —— '
534 KATA AOYKAN IX.
47. i hi 'irjaoCs iSwk^ rbv SiaXoyitTfi^K ttjs xapSias airSty, îriXaPo-

fie»'09 iraiSioo,* i<rrr](T€y auTO irap* iauTiH, 48. Kal eiTrc*' auTOis,
" *0s i6.v St'^Tjrai TOUTO to TraiSioc im tw 6f Ofxari fiou, ^jjic S^x*'''"'
Kal 05 idiv ifie. Hir]rai, hixtT"^*' t6k dirooT6iXorr<£ fie. 6 yAp
fiiKpoTcpos iy irfiaiK ufiiK uircipxw*' oStos lorai ' )jL^yas."
49. AiTOKpidcig 8e 6 'iwa^knr]s eiirck', " 'EiriardTa, eXZofiiv tikix
îri * T(S 6k(i|xaTi <tou ^xPciXXoiTa tcL * 8ai.p.6Kia Kal EKc^XuaaucK ^'
'
«i8a)s in i^B al. (Tisch., W.H., text). i8»v in CDLH (W.H. margin).
« So in t^ and very many MSS. (Tisch.). BCD have iraiSiov (W.H.).
' €<rTiv in ^BCLXE i, 33 vet. Lat. vulg. D has ttrrax,.
* w in i^BLXAH i, 33 al. (W.H.). tiri in CD, etc.

* Omit TO most uncials.
* ^BL= have (KwXvoficv, which may be conformed to Mk. (Tisch. aor. = T.R.,
W.H. imp.).
the emotional state of Christ's mind. portance. This view cannot be nega-
Cf. remarks on Mk., ad loc. Lk.'s Christ tived on purely exegetical grounds.
is comparatively passionless. Ver. 47. irap' cavT^, beside Himself
Vv. 46-50. Who might be the greatest not iv )*co-<)> ovTwv, as in Mt. and Mk.,
(Mt. xviii. 1-5, Mk. ix. 33-41). —
Ver. 46. as if to say, here is the greater one.
(to-i]X0( SiaXoYio-|xbs, now there entered Ver. 48. TovTo rh iraiSiov, this par-
in among them (the Twelve) a thought. ticular child —
not such a child, or what
Lk.'s way of introducing this subject such a child represents, the little and
seems to show a desire, by way of insignificant —
as in Mt. and Mk. Yet
sparing the future Apostles, to make as Lk.'s expression practically means that
little of it as possible. It is merely a = this child, for example. Sc'IrjTai: in —
thought of the heart (rrjs xapSCas, ver. Lk. the receiving of the little child is
47), not a dispute as in Mk., and in- placed first in the discourse of Jesus,
ferentially also in Mt. It came into whereas in Mk. the general maxim that
their minds, how or why does not the man who is willing to be last is first,
appear. Mk.'8 narrative leads us to con- comes first. This position favours the
nect the dispute with Christ's fore- view that not internal rivalry but a
boding references to His Passion. While common self-exaltation in relation to
they walked along the way (Iv t^ 6Sy), those without is the vice in the view of
the Master thinking always, and speak- Lk. Jesus says in eff'ect Be not high- :
ing often, of His death, they, realising minded an appreciative attitude towards
;
that a crisis of some sort was approach- those you are prone to despise is what
ing but not knowing its nature, discussed I and my Father value. iv iraeriv vjiiv :
the question tI% fitlltnv so supplying the ; this phrase, on the other hand, seems to
comic side of the tragic drama. t6 tU, point to internal rivalries. There had
etc., this, vix., who might be the greater been a question among them as to
o/<A(fm, or, who might be greater than greater and less, to which the Master's
they. avTMV may be taken either par- answer was the least one is the great
:
titively, or as a genitive of comparison. one. Lk.'s version of this important

It is ordinarily taien in the former sense, discourse is, as De Wette remarks, in-
whereby Lk.'s account is brought into ferior in point and clearness to Mt.'s.
line with the parallels but Weiss (Mk.-; Ver. 49. ^KuXvo-afifv (T. R.), aorist, in-
Evang., also J. Weiss in Meyer) con- stead of Mk.'s imperfect the former im- ;
tends for the latter. His idea is that plies successful repression, the latter an
the Twelve, in Lk.'s view, were all con- attempt at it. Vide notes on Mk., ad
scious of their common importance as loc. —
(te6* y]}L^v Phrynichus objects to
:
disciples of Jesus, and wondered if any- this construction after aKoXovfieiv, and
body could be greater than they all says it should be followed by the dative.
were. He connects the "thought" of But Lobeck gives examples of the for-
the Twelve with the exorcist incident mer construction from good authors
(ver. 49) as evincing a similar self-im- {vide p. 353J.
— — * —
auTOK, oTi ouK dKoXouOet fic9' ^fjiwv." 50. Kal etire * rrpSs aoriv
6 *l7}(ro0s, " M^ KcuXucTC *
os yap ouk coti KaO' -fiîMV,* uircp rjfiaj*'
51. 'EFENETO 8e iv tw au|AirXT]pou<r0ai xds i^jJi^pas rfis dâXrîJ/eus
auToC, Kal auTos to irpoauiroK aurou • ^rTrr\pii,€ * tou iropeueadai £19
1 €iir« S« in t«^BCDLX= 33 al.

* v\i,tty bis in BCDLH vet. Lat. vulg. cop. S)rrr. cur. sin. (Tisch., W.H.).
* BLS I, 239 c omit avrov after irpoo-toiroir (W.H.),
* vrrnfurtv in BCLXH 33 (Tisch., W.H.). fc^D as in T.R.
Chapter ix., as Farrar remaiks (C. Christ's death, the 841 (ix. 22) a the
G. T.), should have ended here, as with demand of O. T. Scripture for fulfilment,
ver. 51 begins an entirely distinct, large, vide xxiv. 26.
and very important division of Lk.'s 3. In the long narrative contained in
Gospel. the next eight chapters, Jesus does not
Vv. 51-56- Looking southward. seem to be constantly thinking of the
—
Samaritan intolerance. Ver. 51 forms end. In Mk. and Mt. it is otherwise.
the introduction to the great division, From the period at which Jesus began
ix. 51 —
xviii. 15. It makes all that to speak plainly of His death He appears
follovys up to the terminus ad quern constantly preoccupied with the subject.
stand under the solemn heading the : His whole manner and behaviour are
beginning of the end. From this time those of one walking under the shadow
forth Jesus has the close of His earthly of the cross. This representation is
career in view. His face is fixedly set true to life. In Lk., on the other hand,
towards Jerusalem and heaven. This while the face of Jesus is set towards
conception of Jesus, as from this point Jerusalem, His mind seems often to be
onwards looking forward to the final thinking of other things, and the reader
crisis, suggests various reflections. of the story forgets about the cross as he
I. The reference to the last act of the peruses its deeply interesting pages.
drama comes in at a very early place in (rup,irXT]poi)<r9ai, etc., when the days
Lk.'s history. of His assumption were in course of ac-
a. Thejiart of the story lying behind complishment, implying the approach of
us does not adequately account for the the closing scenes of Christ's earthly ex-
mood of Jesus. We
do not see why He perience here and in Acts ii. r, only, of
;
should be thinking so earnestly of a time ; in viii. 23 in the literal sense.

final crisis of a tragic character, or even avaXi]\|rccd9a. His assumption into
why there should be such a crisis at all. heaven, as in Acts i. 2. The substantive
That the religious guides of Israel more in this sense is a air. Xey. in N. T. It
or less disapproved of His ways has occurs in the Test., xii. Patr. The verb
appeared, but it has not been shown occurs in a similar sense in various
that their hostility was of a deadly places in the Sept. The assumption
character. The dinner in Simon's house into heaven includes the crucifixion in
speaks to relations more or less friendly, Lk.'s conception, just as the glorification
and the omission of the sharp encounter of Jesus includes the Passion in the
in reference to hand-washing, and of the Johannine conception. " Instabat adhuc
ominous demand for a sign from heaven, passio, crux, mors, sepulchrum sed per ;
greatly tends to obscure the forces that haec omnia ad metam prospexit Jesus,
were working towards a tragic end, and cujus sensum imitator stylus evange-
had the cross for their natural outcome. listae," Bengel. The avaXT]\);is was an
It does not seem to have entered into act of God. iirr^piartv, He made His
Lk.'s plan to exhi'oit Christ's death as face firm (from ortipiY?. s^'" 'o artpeiJs,
the natural result of the opinions, prac- Thayer's Grimm), as if to meet some-
tices, prejudices and passions prevalent thing formidable and unwelcome, the
in the religious world. He contem- cross rather than what lay beyond, here
plated the event on the Godward, theo- in view. Hahn, who does not believe
logical side, or perhaps it would be more that Lk. is here referring to Christ's
correct to say on the side of fulfilment final journey to Jerusalem, tones down
of O. T. prophecy. The necessity of the force of this word so as to make it
— :
536 KATA AOYKAN IX.
lepoucraXi^^. 52. xal dir^crrciXei' Ayyôus irpo irpoirwirou aorou •
ptai 7ropeo9^rrts ciar^XGok' cis kujxt)»' ^ Za(xapeiTa)f, (Sore ' jroipidaai

auTu. 53. Kai ouK t8^|arro aiT6y, on to -npoawirov qutoo r\v
'lcpouaaXi]|x. '
iropeu6fA«i'o»' CIS 54. iSiJrres Be 01 fia6T)Tal auTou
IciKcoôs KOii '\(t>dyvr]s tlirov, " Kuptc, OAcis eiTrwjxei' Trup Kara^r^fai
"
b G«I. . 15 diTO ToO oupacoG, Kal ''
dcaXuaai auTOuc, ws koI 'HXias ^Trot-norc * ;
(a Thess. cv , » / . - v ,
. , »c.
U. 8). 55- 2;Tpa<p6is 06 cTrcTifiTjo-CK auTois, Kai ciTTCK, " OuK oioare oiou
TTKCufxaTiJs iare u(j.€i9 •
56. 6 ydp uiSs Toii avQpuirou ouk r\\6i
^luxttS dk'SpoiiTwi' diroXâai, dXXot awaoi." ^ Kcl îropcu0Tj<ra>' els
iWpac KCJflT)*'.
57. 'EY^>'eTO 8e ' rropeuofie'j'a)*' auTwc, ^k ttj 68u cItt^ ns irpos

"
aoTow, 'AKoXouQrâoj eroi ottou dc dTT^pxT), Kopie." ^ 58. Kal eiirek
auTw 6 'lT)(rous, " At dXuircKCS 4>(jXcou9 e)(ou(ri, Kal rd ircTetk'd toO
oupa>'oG KaraffKTjk'WCTets • i Sc uifis tou dwOpuirou ouk e)(ei iroo ttjv
'
iroKiv in t^'TA some minusc. (Tisch.),
> So in CDL al. pi. (Tisch.). i^B some vet Lat. codd. have <os (W.H.).
* ^B some minusc. omit avrov.
* ^BLH minusc. vulg. syrr. cur. sin. memph. omit «s xai H. citoitjo-c, which is
probably a gloss.
^ From icai eiircv (ver. 55) to aXXa cruo-ai (ver. 56) is probably also a gloss (found
inFKMPA al. pi. D has ovk 018. 01. irv. ««rT« vjtcis also in many verss.). ;
ÂBCLAH al. syr. sin., etc., omit the whole passage (Tisch., Trg., R.V., W.H.).
For ryev. 8« ^BCLXH 33 69 al. verss. have simply xai.
*
' i^BDLH minusc. verss. omit Kvpit (Tisch., W.H.) found; in CA al. Fewer MSS.
omit Kvpu in ver. 59 (BDV 57, Orig.), ^CLs have it (Tisch. omits, W.H. put in
margin).
express in Oriental fashion the idea of different. Perhaps He was making an

Jesus addressing Himself to a journey experiment to see how His followers and
not specially momentous. the Samaritans would get on together.
Vv. 52-56.Samaritan intolerance. — In that case the result would make Him
ils Kw)iT]v Za|jiapciT»vthis indicates an : change His plan, and turn aside from
intention to go southward through Samaria into Peraea. If so then Baur's
Samaritan territory. Not an unusual idea of a Samaritan ministry is a mis-
thing. Josephus (Antiq., xx., vi. i) states —
nomer. Ver. 54. 'laKwô; ical 'lciidvvT)s :
that it was the custom for Galileans their outburst of temper, revealed in
going to Jerusalem to the feasts to pass their truculent proposal, probably indi-
—
through Samaria. cToifido-at a., to pre- cated the attitude of the whole com-
pare for Him, i.e., to find lodgings for pany. In that case journeying through
the night. —
5<rT€ in view of the sequel Samaria was hopeless. KaraPtjvai, in- —
can only express tendency or intention. finitive, instead of tva with subjunctive
— OVK ^S^âvTo a. the aorist, implying
" that they at once rejected Him,
: as often after t lirciv. —
Ver. 55. o-Tpa<{>cU :
an imposing gesture, as in vii. 9, 44.

Farrar (C. G. T.).— 8ti introduces the Ver. 56. (U iripav KwfiTjv, to another
reason Christ's face was, looked like,
: village, probably in Galilee ; both in the
going to Jerusalem. In view of what borderland.
Josephus states, this liardly accounts for Vv. 57-62. New disciples. —iv rfl oS^*
the inhospitable treatment. Perhaps the indication of time not precise. It is
the manner of the messengers had some- does not mean, on the way to the other
thing to do with it. Had Jesus gone village, mentioned just before (Meyer),
Himself the result might have been but on the way to Jerusalem (ver. 51).
— —
52 —6a. EYArrEAlON 537

Kc4>a\T]K kXivt)." 59. Eiire Se irpos Irepoi', *' 'AKo\ou0et fioi."
'O 8e clire, " Kupic, i-n'irpei\i6v fiot direXOom irpuTOi' ^ 6a\{/ai tok
Trarepa pioo." 60. Eiire Se auTw 6 'irjaoOs, ""A4>6s tous t'CKpoos
Odij/ai TOUS tauTWK j'CKpous ' crii 8c direXOwv Sidyy^^^^ tt)'' PaaiXeiaK
TOO 0600.** 61. Etirc 8c Kol CTcpos, " 'AKoXouGiqaw aoi, Kopie •
TrpolTOV' 8e cTTiTpeij/o*' fioi diroT(iâCT0ai toTs els toi' oIkoc fxou."
62. EtiTC 8e irpos auTOK ^ 6 'It|ctoCs, " OuSels CTriPaXwi' Tr]y X^^P**
auTou * cir' " aporpoi', koI ^\i-n(i)v cis rd oiriaw, cuOctos i(rn,v eis ttji' q hrrc only
PaffiXciav'^ Tou 0cou.**
* irpwTov aire\9. in i^BD. ' Omit o I. ^BDLH 33 a cop.

* B omits irpos avTov (W.H. in brackets).
* B minusc. and some codd. of vet. Lat. omit avrov.
' CIS Tijv p. ^BLE i, 33 vet. Lat. codd. have nj âo-iXcia (Tisch., W,H.).
For
D and some vet. Lat. codd, invert the order of the clauses = looking back and
putting his hand to the plough.
Grotius thinks the connection is purely verb 4ir. is used in later Greek both with
topical. "Visum est Lucae connectere the dative of a person to denote " to take
TO. 6î.oy(v4a." The first two of the three leave of," and with the dative of a thing
cases are reported by Mt. (viii. ig-22). = to renounce (so in xiv. 33). Both
VIS Mt. (viii. 19) designates this cer-
: senses are admissible here, as tois may
tain one a scribe. —
airepxT] implies a de- be either masculine or neuter, but the
parture from a place. It would be a leav- first sense is the only one suitable to the
ing of home for the disciple. Ver. 58. — character (sentimental) and to the re-
This remarkable saying is given in iden- quest, as property could be renounced
tical terms by Mt. and Lk. Vide on Mt. on the spot though this reason is not so
;
Vv. 59, 60. The second case (Mt. viii. conclusive, as some legal steps might be
21-22). —
aKoXov8ti (101. Jesus takes the necessary to denude oneself of property.
initiative in this case. That He should — Ver. 62. ovScls eiriPaXwv, etc. the :
not have done so in the first is intelli- necessity of self-concentration inculcated

gible if the aspirant was a scribe. Jesus in proverbial language borrowed firom
did not look for satisfactory discipleship agricultural life. Wetstein cites from
—
from that quarter. <rv 8i, but thou, em- Hesiod, "EpY., ver. 443, the well-known
phatic, implying that the man addressed lines :I9ciav avXaK* ^Xavvoi, Mi]kcti
is not among the dead, but one who irairTa£v<i)v (ie6' 6p,i]Xi,Kas> o\X' tiri ipy<f
appreciates the claims of the kingdom. Qv\Lov cxwv. The ambition to make a
SiayyeXXe, keep proclaiming on every straight furrow has been common to
side the Kingdom of God that, thy sole ; ploughmen in all ages and countries,
business henceforth, to which everything and it needs, like the highest calling,
else, even burying parents, must be steady intention and a forward-cast eye.
sacrificed seek first the kingdom.
: Furrer compliments the Palestine fellah
Vv. 61, 62. The third case, peculiar on his skill in drawing a long straight
to Lk., and setting forth a distinct type. furrow {Wanderungen, p. 149). His
— ditoXov6iio- <roi, I will follow Thee, plough is a very inferior article to that
implying that he also has been asked to used in this country. eiOercJs, well —
do so, and that he is ready, but on a fitted, apt here and in chap. xiv. 35,
;
—
condition. iiriTpei|;6v (loi this is a : Hcb. vi. 7. The first case is that of in-
type of man who always wants to do considerate impulse, the second that of
something, in which he is himself conflicting third that of a
duties, the
specially interested (irpwTov), before
first divided mind. The
incidents are re-
he addresses himself to the main duty to lated by Lk., not so much possibly for
which he is called. diroTa|aa6ai : in — their psychological interest as to show
this case it is to bid good-bye to friends, how Jesus came to have so many dis-
a sentimental business that also charac- ; ciples as chap. x. 1-16 implies, and yet
teristic. — Toif\ tls Tov oIkov p.ov. The how particular He was.
I
; —
538 KATA AOYKAN

X. I. META Be TttUTO d»'êi§«K 6 Kupios Kol* iWpous ipSofATj-
Korra, Kal dTte'crretXe*' auxous &va 8uo vph irpoawirou aoxou, clj
iraaa*' ir^Xtk Kal t^ttok oiJ cjieXXeK auTos ep\ecr6ai." 2. 'EXtyey

ouv ' irpos auTOOS, " 'O fikv dcpicrfios iroXus, ol Sc epydTai 6\iyoi •
%er\Qy]Te oSv toO Kupiou xou 6€piap.oG, ottws eKPaXXr) cpydxas * cis
TOf OepKrfjiof auxou. 3. 'YivdyiTf •
iSou, ey^ * dTrotrr^Xo) 6p.as ws
' Kai, found in t»^CD a/. //. verss. (Tisch.), is omitted in BLH 33 (W.H.).
' So in ÂCLAH al. b, f,
q (Tisch.). BD a, c, e, 1, g vulg. syrr, cur, sin. have
tpS. 8vo (W.H. in brackets).
* For ovv ^BCDLH i, 33, 69 verss. have 8c.
* (p-yarat tK^. : this order in BD e. (KâXT) (aor.) in ÂBCDL2 al,

» Omit *ym (from Mt.) tÂB,
Chaptbr X. The Seventy. The the former, and those to the Seventy
Good Samaritan. Martha and Mary. from the latter. Finally, as to time,
—Vv. 1-12. The Seventy sent forth, place, and sphere, nothing certain can
peculiar to Lk. Many questions have be determined, and there is room for
been raised as to this narrative, e.g., as various conjectures. Hahn, e.g., suggests,
to its historicity, as to the connection as the place of the appointment,
between the instructions to the new yerusaletn ; the time, the feast of
missionaries and those to the Twelve, tabernacles, mentioned in John vii. 2 ;
and as to the time and place of their and the sphere of the mission, the towns
election, and the sphere of their mission. and villages of Judaea or southern
On these points only the briefest hints Palestine. There was certainly need for
can be given here. As to the first, the a mission there. The mis.sion of the
saying about the paucity of labourers, Twelve was in Galilee.
found also in Mt. (ix. 38), implies that Ver. I. )Mxa ravTo, after what has
Jesus was constantly on the outlook for been narrated in ix. 51-62, but not
competent assistants, and that He would necessarily implying close sequence.
use such as were available. The cases &v^8ci|(v (dva8eiKvv)*i). The verb means
mentioned in the closing section of last (i) to lift up so as to show, cf. the noun
chapter confirm this inference. Whether in Lk. i. 80; (2) to proclaim as elected,
He would send them out simultaneously cf. Acts i. 24 ; (3) to elect, appoint, as
in large numbers, twelve, or seventy, or here = designavit, Vulgate. o Kvpios, —
piecemeal, one or more pairs now, and the Lord, Jesus, here, as often in Lk.
another small group then, is a matter applied to Him in narrative. Ir^povs, —
on which it is precarious to dogmatise, others, the reference being not to
as is done by W. Grimm when he says a-yveXovs, ix. 52 (Meyer), but to tovs
{Das Proemium des Lucas-Evang.) 8wS(Ka, ix. I = others besides the Twelve.
that Jesus did not send out twelve all at — k^ho\).-(\Kovra, seventy (seventy-two in
once, but two and two now and then, and B), representing the nations of the earth,
besides the Twelve others of the second the number consciously fixed by the
order, and that these piecemeal missions evangelist to symbolise Christian uni-
consolidated in the tradition into two —
versalism according to Dr. Baur and the
large ones of twelve and seventy. As to Tubingen School representing in the
;
the instructioni : there would be such in mind of Jesus the seventy Sanhedrists,
every instance, and they would be sub- as the Twelve were meant to represent
stantially the same whether given once, the tribes of Israel, the seventy disciples
twice, or twenty times, summed up in a having for their vocation to do what the
few compact sentences, so racy and
memorable as to be easily preservable
Sanhedrists had failed to do prepare
the people for the appearance of the
—
even by oral tradition. It ia, however, —
Christ according to Hahn.
quite probable that versions of these in- Vv. 2-12. The instructions. Ver. 2. —
structions were to be found in docu- & fi^v 0(pi(rp.^9 preliminary statement
:
ments, say in Mk. and in Mt.'s Logia as to the need of men fit to take part in
and Lk., as Weiss suggests, may have the work of preaching the kingdom, as
taken the instructions to the Twelve from in Mt. ix. 38, vide notes there a true ;
— — ;: —
I — II. EYAITEAION 539
UTro8i]fiaTa •
Kai fj,T]S^fa Kara ttjk oZbv dcnrdonfjade. 5. Ets r\v h'
&y oiKiac ciaepxr|o-06,^ TrpuTOi' X^y^"""^* Eipil»Tl Tw oikw tou'tw.

6. Kai ^d>' ficK T] EKCi* ulos elpi]nr]s, eTravairauacTai * iir auroc i^
e.ipr\yr\ upiuK el Be fi^ye, ^<|>' ufias d»'OKdfA\|/€i. 7. Ii* aurrj 8c t^

otKia fieVcTC, âflioi'Tes * Kai itivovns t4 irap' ootuk • aîos ydp 6
cpydnjs Tou ^laOoG auTou ^(rri*' (i^ fierapatfeTe €§ oiKtas cis
oiKiaK. 8. Kai CIS Tji* 8* * S^k* ir^Xti' cio'^pxT]<76e, Kai S^x"*^***^ "(AaSj
cffOicTC tA TrapaTiO^jicxa ufAiK, 9. Kai OepaircucTc rois €»' aurfi
daOck'cis, Kai XcycTc auTOi;, "HyyiKCk' i^' ofias t] PaaiXei'a too eeoG.
10. CIS TjK 8' Sk Tr6\i.v ci(r€'p)(r]CT0c,'^ Kai ji^ Be^wiTai ufjids, e|eX96vTes
CIS rds TrXaTCtas aur^s, ctiraTC, 1 1. Kai t6>' Koi'iopTOK TOk KoXXTjOeVra
«->'-
iK Tr]s
/\
TTdAews °
fAc-*
«-8»>dirofiacraoficoa ofiiK •
\\
irXTjj'
-.
touto yiKwa-
/» here only
Tjfiii' ufji(i)>' in N.T.
' cio-cX9t)tc in J»^BCDLH i, 13, 69.

' (icv is found only in minusc. B places €k«i before r\ (W.H. text).
' ^B have eiravaira-qo-exai, to be preferred as the rarer form.
BD have caflovTcs (Tisch., W.H.). * *<rTi omitted in ^BDLXH.

« 8c is wanting in ^BCDH al. ^ fi<r€X6T]TC in J^BCDLH i, 33 al.
' After v(*«v fc^BD have ii« tows iroSa«, adopted by modern editors.
logion of Jesus, whensoever spoken. with your soul ? Ver. 6. Iiravairai)- —

Ver. 3. virdycTC, go, whither ? Mt.'s crrrai (t^B), a form of the 2nd fut. ind.
version of the instructions to the Twelve passive, probably belonging to the spoken
says not to Samaria,
: but to the lost Greek of the period. Again in Rev. xiv.
sheep of Israel only; this omitted by 13. —dvaKd|*v|/ci in any case the good :
Lk. with the one word, " go," retained. wish will not be lost. If there be no
— us apvas, etc., as lambs among " son of peace " in the house to receive
wolves sheep (irpcSPaTa) in Mt. x. 16 it, it will come back with a blessing to
;
pathetic hint as to the helplessness of the man who uttered it. Ver. 7. 4v —
the agents and the risks they run not ; ovirn T'D oIki(^: verbally distinct from ^v
imaginary, as the recent experience at Tfl avirn, etc., but really meaning the
the Samaritan village shows. Ver. 4. — same thing =
" in that same house,"
PaXdvTiov, a purse, in Lk. only, in —
R. V. Ta Trap* avTuv, eating and drink-
N. T. often in classics, spelt there, as
;
ing the meat and drink which belong to
in MSS. of N. T., variously with one or them, as if they were your own libere :
two Xs. y,r\%ivOk d<nrd(r»|(r0£ : salute no et velut vestro jure, Grotius. d|i,os ydp —
one, to be taken in the spirit rather than assigns the reason your food is your :
in the letter hyperbolical for be ex- : hire it belongs to you of right as wages
;
clusively intent
;
on your business for work done. Ver. 8. —

Io-OUtc Ta
" negotio quod imposui vobis incumbite, irapaTi9£p,iva not a repetition.
: It
praeterhabitis vel brevissimis obstaculis means, be contented with your fare:

et moramentis," Pricaeus. Weiss (Mt.- contenti este quamvis frugali apparatu,
Evangel.) thinks the prohibition is Bengel, Holtz. (H. C.) thinks Lk. has
directed against carrying on their mission in view heathen houses, and that the
on the way. It was to be exclusively a meaning is put aside Jewish scruples.
:
AoKs^-mission {vide Mt. x. 12, where — Ver. 9. The functions of the

do-n-do-ao-Oc occurs). Ver. 5. irpwTov — missionaries briefly indicated = heal the
\iytre the first word to be spoken, sick, and announce that the kingdom is
—
:
peace, speech on the things of the king- at their doors (tJyyikcv). Vv. 10, ii.
dom to be prepared for by courteous, Direction how to act in case of churlish
kindly salutations. A sympathetic heart treatment. {|cX0ovtcs tls Ta? irXaTc(a«
is the best guide in pastoral visitation. a. Lk. expresses the action so as to
The first word should not be how is it ; make it vivid for Gentile readers to
;
540 KATA AOYKAN X.
Kcre, oTi r^YYiKCK i^' djias ^ V| PaaiXcia tou ecoo. 12. X^yw 8e *
UfXlk-, OTl loSd/JLOt; ^1/ TTJ Tfic'pa eKtlKT) dt'€KT<5T€pO»' CCTTat, ^ T^ TT^Xci
^Kcin]. 13. Ouai <TQi, Xwpaî»', ouai <roi, BT]0aai8(i •
on (.1 iy Tupw
%ai ZiSwK cyeVorro ' ol SuKdjxcis at YeK^fievai ^k fifit^, irdXai Ak €»<
aaKKu Ktti oTToSw Ka6Y]|xc»'ai * p.eT€v6r](Tay. 14. ttXtjm Tupw Kal

IiSwki dveKT^TcpoK corai eV ttj Kpiaei, r] ojiic. 15. Kal au, KaTrep-
faoup,, ij lus ToG oupai'ou uil/udeicra, eug aSou KaTaPiâaGriar].^
16. 'O dKOuuc ufXfaJi' efiou dKouci *
Kal 6 dOcToii' 6p.ds ^fie ddcrei 6
8e cfxe dOcTuk dOcrci TOk diroorciXak'Tci fi€." 17. 'Yir^cn-petJ/a*' 8e
ol epSofii^Korra fierh •jâpas, \iyoyreq, " Kupie, Kai rd 8aipi6i'ia
uiroTao-CTCTai ruiiv iv tw 6v6}i.aTi (TOv." 18. Elirc 8e auTois,

"
'E0€w-
' ^BDLH I, 13, 33 al. omit vfia«. €<j>
" 8< in^D= (Tisch.) is omitted in BCL al. pi. verss. (W.H.).
' ryevT)Oticrav in J^^^DLH 13, 33, 69.
* Ka6-qfjLevoi in ÂBCLH al. -01 in D with many others.
• For T| . . . vt|»ueeio-a ^BDLH vet. Lat. 5 syr. cur. have |itj . . . v\|>ci)9T)<rT)
for KaTaPtPatrflTjtni (t^CLE al. pi. Tisch.) BD have KaTa.î\in\ (W.H.).
whom the symbolic significance of the woes have been inserted here from a
act was not familiar = go out of the purely external point of view, noting in
inhospitable houses into the streets, and proof the close connection between ver.
then solemnly wipe off the dust that has 12 and ver. i6. It is impossible to be
been taken up by your feet since you quite sure when the words were spoken,
entered the town ; wiping off (airofiao-- but also impossible to doubt that they
a-(5fi£ea) is more expressive than shaking teere spoken by Jesus, probably towards
oft' (€KTtva|rre, Mt. x. 14, Lk. ix. 5), it or after the close of His Galilean
means more thorough work, removing ministry. —
Kadijpicvoi, after tnroS^, is an
—
every speck of dust. irXT)v, for the rest. addition of Lk.'s, explanatory or pic-
The solemn symbolic act is to wind up torial.— Ver. 16 = Mt. X. 40, 41, only Mt.
with the equally solemn declaration that emphasises and expands the positive
the Kingdom of God has come to them side, while Lk. \vith the positive pre-
with its blessings, and that it is their sents, and with special emphasis, the
own fault if it has come in vain. negative (6 ddcrwv vfiac, etc.).
Vv. 13-16. Woe to thee, Choraxin Vv. 17-20. Return 0/ the Seventy. No
(Mt. xi. 21-24). —
While the terms in such report of the doings of the Twelve,
which the woes on the cities of Galilee and of their Master's congratulations, is
are reported are nearly identical in Mt. given in any of the Gospels {cf. Mk. vi.
and Lk., the connections in which they 30, 31). It seems as if Lk. attached more
are given are different. In Mt. the con- importance to the later mission, as
nection is very general. The woes Baur accused him of doing under the in-
simply find a place in a collection of fluence of theological tendency (Pauline
moral criticisms by Jesus on His time : universalism). But probably this report
on John, on the Pharisees, and on the was one of the firuits of his careful re-
Galilean towns. Here they form part search for memorabilia of Jesus "a :
of Christ's address to the Seventy, when highly valuable tradition arising on

sending them forth on their mission. Jewish-Christian soil, and just on account
Whether they properly come in here has of its strangeness trustworthy " (J.
been disputed. Wendt (L. J., p. 89) Weiss in Meyer). Similarly Peine, and
thinks they do, inasmuch as they indi- Resch, Agrapha, p. 414, note. Ver. 17. —
cate that the punishment for rejecting Kal TO. Saifxovia, even the demons, sub-
the disciples will be the same as that of ject to our power more than they had
;
the cities which were unreceptive to the expected or been promised, hence their
ministry of the Master. J. Weiss (in exultation (ficTo. x*P^?)-"~~^'^''' ^^•
Meyer), on the other hand, thinks the iQtuipavv : their report was no news to
— — ;
17 — aa. EYArrEAION 541
pouv 701* ZaraKCiK us AorpaTTYjj' €it toG oupacou irec7(5>'Ta. 19. iSou,
Si8(«)p.i ^ ujxiy rr^v eôuaiac toG iraret*' i-ndvoi oêtui' Kat (TKopirnay,
Kai itrl irao-ac ttj*' 8u»'a|Xi>' toG i}(Opov • koI oiiZkv ujtas ou fi^
*
dSiKiôT) 2 •
20. Tr\r[V iv toutw fiTj xci^P^tc, Sti to, ir»'eu|xaTa ufilv b in the
*
oTTOTdao-erai • ^' HaWoi' ' on Tcl 6>'6fiaTO ufuli' eyP'^'t'T to hurt
o,
tv TOis oupavots.
•» x^^^P*'"'^
21.
>
Ef aurj)
.~~»wpa T|Ya\AiaaaTO
>\\' ttj tw Trceopari
~ ' here and
several
, ,, ^ , » , ,, ._> « ^ ; , 1, / « times in
6 Itjo-ous,* Ktti eiirei', EfoixoXoyoufiai troi, irdTcp, Kupie tou Rgv.
oupaKOu Ktti TTJs yfJ5' °~'^ dir^Kpt;\Jras raGra diro irot^Siv Kal o'ui'ctwk,
icai d-ir€Kd\u4'as aord nqirtois ' vai, 6 vaTf\p, on out<i)S iyiviTO
£uSoKia' iinrpoaBiv crou." 2 2. Kal <rrpa4)ets irpos tous fiaQtiTas
€iire/ " ndrra irapeSoOifj fioi ^ uvh tou Trarpos tôu • Kal ouSels
yn'oio-Kci Tis iariv 6 ul<59, ei fiT^ 6 iraTrjp, Kal tis icrriv 6 ira-nQp,
1 ScScoKa in ^BCLX i, vet. Lat. vtilg. (Tisch., W.H.). D has 8i8w(*«,.
So in BCXA al. (W.H. margin). a8iKT]crei in fc^DL i,

« 13, 33 al. mul. (Tisch.,
W.H., text).
' Most uncials and verss. omit fiaXXoi'.
• evyeypaiTTai in ^BLX i, most uncials as in T.R.

33 ;
*
i^^BDH omit o I., and ^BCDLXH i, 33 al. add t«# ayici) to irvtvfian. Tisch.
and W.H. adopt both changes.
• rw8. «7€v. in BCLXH 33 some vet. Lat. codd.
'
Kai o-Tpa(j>€i.s . . . enre omitted in ^BDL= i, 13, 22, 33 verss. (Tisch. retains
with ACA al.pL).
^ p.oL TrapeSoOrj in most uncials.
Jesus. While they were working He any wise hurt you," R. V,, or " in no
saw Satan falling. There has been respect shall he (the enemy) hurt you ".
much discussion as to what is meant by — Ver. 20. 'n'XT)v has adversative force
this fall, and why it is referred to. It here «= yet, nevertheless. The joy of
has been identified with the fall of the the Seventy was in danger of becoming
angels at the beginning of the world, overjoy, running into self-importance
with the Incarnation, with the temptation hence the warning word, which is best
of Jesus, in both of which Satan sus- understood in the light of St. Paul's
tained defeat. The Fathers adopted the doctrine of the Holy Spirit, which laid
first of these alternatives, and found the much more stress on the ethical than
motive of the reference in a desire to on the charismatical results of His in-
warn the disciples. The devil fell fluence rejoice not so much in possess-
through pride take caxe you fall not
;
ing remarkable spiritual gifts as in being
from the same cause (ver. 20). is — spiritual tneti. This text may be put
ao-TpaiTTjv, like lightning; the precise beside Mt. vii. 21-23 as bearing on the
point of the comparison has been separability of gifts and graces (x*pCcr-
variously conceived momentary bright- : ftara and xdpis).
ness, quick, sudden movement, inevi- Vv. 21-24. ^^^ exultation of fesus
tableness of the descent down it must — —
(Mt. xi. 25-27). The setting in Mt. gives
come to the earth, etc. Tr(ar6vra, aorist, to this great devotional utterance of
after the imperfect (Wttipovv), fallen, a Jesus a tone of resignation in connection
fact accomplished. Pricaeus refers to with the apparent failure of His ministry.
Acts xix. 20 as a historical exemplifi- Here, connected with the fall of Satan, it
cation of the fall Satan's kingdom — has a tone of triumph (Vj-yaXXidtraTo).
destroyed by the rapid spread of Chris- kv T&j irv€vp,aTi Ty ay^y : it was an in-
tianity. Ver. —
19 reminds one of Mk. spired utterance, " a kind of glossolaly,"
xvi. 18. —
Tov IxOpov, the enemy, Satan. J.
Weiss (Meyer). Ver. 21 is almost —
— ovS^v, may be either nominative or verbatim, as in Mt. xi. 25, only that Lk.
—
accusative = either, " nothing shall in has air^Kpv\j;a$ for Mt.'s cKpvij/as. Ver.
— —
542 KATA AOYKAN X.
ct )x^ 6 ui<is, Kai J iay ôuXTjrai 6 ui&s diroKaX^tlfai.** 33. Kai

aTpa4)et? irpis tou? fiaOrjTAs itaT* iSiai' elirc, " MaKdpioi 01 6(|)0aXp.oi
ol pX^TTOtTts & pXîrcTC. 24. X^yw yap u|j.iv, Sti ttoXXoI irpoc^^Tai
Kai PaatXeis TiGeXTjo-aK iSeiK fi. ufxeis pXîrcTf, Kai ook ciSok •
xal
dKoGcrai & dKOucTC, xai ouk r^KOucro.v."
25. Kai iSou, coîKos Tis 6.viarr], iK-n€ip6.ûy afi-nSK, Kai* X^ywt',
" AiSdaKaXe, Ti iroiiâas ^w^k aiuîof KXTjpocofiTJaw ; ** 26. 'O 8c
"
ciTre irpos auTOK, " 'Ek tw v6\iu ti y^ypairrai ; ttus dvayifwaKcts ;
"
27. 'O Se dTTOKpiGels ciircK, 'Aya-jriâeis KupiOK tok SciSK aoo, ^|
SXtis TTJs KapSias CToo, Kai t$ 0X1)5 Tt]? >)'uxi]S <ôu, Kai i^ 3Xtjs rfjs
icrôos orou, Kai ii o\t]s ttjs Siavoias * aou • Kai t^j' irXtjcriok' aoo
w; CTcauT^j'." 28. EiTTC Be auTu, " *Op0ws dTrcKpidrjs •
toOto iroici,
1 Ktti, found in ACD al., is omitted in ^BLH e syr. cur. cop.

2 Instead of e^ with gen. in this and the two preceding phrases minusc. ^BDE
have €v with dative (D has ev all through). jf^BLE have tv with dative for t^ (v t.
Siavoias* D omits this clause.
22. This part of the devotional utterance, (Toôl K«l «rvytTol, to whom the things
setting forth Christ's faith in the pur- of the kingdom are hidden as opposed to
pose of His Father and the intimate the vTîriot, to whom they are revealed,
fellowship subsisting between Father i.e., the disciples whom Jesus had just
and Son, appears in some texts of Lk. congratulated on their felicity. Simi-
as a declaration made to the disciples larly in the case of the anecdote of the
(<rrpa4)€ls irpbs t. p.. o., T. R.). The woman in Simon's house, vii. 36, vide
gesture implies that a solemn statement notes there. J. Weiss remarks that this
is to be made. t£s Itrriv 6 vlis, 6 story and the following one about
•iraTT^p to know who the Son or the
: Martha and Mary form a pair, setting
Father is =
knowing the Son and the forth in the sense of the Epistle of James
Father. The idea in Lk. is the same as (ii. 8, 13, 14) the two main requirements
in Mt,, though the expression is of Christianity, love to one's neighbour

different. —
Ver. 23. o-Tpa<{>€is : a second and faith {vide in Meyer, ad loc). Ver. —
impressive gesture, that in ver. 22 be
if 25. avân], stood up firom this ex-
;
retained, implying that Jesus now more pression and the present tense of dva-
directly addresses the disciples. But the yivwcTKCis, how readest thou now ? it has
first «rTpa<^€is is altogether doubtful. been conjectured that the scene may have
eiirt the word, spoken Kar* I8iav to the
: been a synagogue. ri iroiiâas — the :
disciples, is substantially Mt. xiii. 16, = vop,iK6$, like the apxuv of xviii. 18, is
there referring to the happiness con- professedly in quest of eternal Hfe. Ver. —
ferred on the disciples in being privi- 26. ri yc'ypair.,dvayiv., how
ir«s
leged to hear their Master's parabolic stands it written ? how readest thou ?
teaching. —
âo-iXci; in place of Mt.'s
SCKaioi, which expresses an idea more
: double question with a certain empresse-
—
ment. Ver. 27. Lk. here puts into the
intelligible to Jews than to Gentiles. mouth of the lawyer an answer com-
Vv. 25-37. Tke lawyer's question, and bining as co-ordinate the religious and
the parable of the good Samaritan. the ethical, which in the later incident
Many (even Weiss, Mk.-Evang.,
critics reported in Mt. xxii. 34-40, Mk. xii. 28-
p. 400) think that Lk. or his source has 34, is ascribed to Jesus. The unity of
got the theme of this section from these interests is, as Holtz. (H. C.) re-
Mt. xxii. 35 ff., Mk. xii. 28 ff., and marks, the achievement and characteristic
simply enriched it with the parable of of Christianity, and one may legitimately
the good Samaritan, peculiar to him. doubt whether a man belonging to the
Leaving this critical question on one clerical class in our Lord's time had
side, it may be remarked that this story attained such insight. Divorce of re-
beems to be introduced on the principle ligion from morality was a cardinal vice
of contrast, the vo|&ik^s representing the of the righteousness of the time, and we
— ; —
—
23—33- EYArrEATON 543
Kai li^CTTj." 29. 'O 8c Qlkuv SiKaiouc^ iaurov cTttc irp&s tok 'lT|<roOK,
*'
Kal Tis eoTi " 30. * 'YiroXaPu;' Be ^ 6 'li^crous ctirei', ' j^"* ^"-[^
fiou nk'r](TLov ;
"'AwOpwiri? Tts KaT^paifCc diri 'lepoucraXTjfi 6is 'lepix<iS, Kal XTjoTais r'epjying"'
"*
Trepiîrco-cc, 01 Kal CKSoaarres aurof, Kal TrXrjyAs ciriO^rrcs dirr]X0Of, "^^f'ljl^"
d<{>^»n'es TJ|itOa»o] TuyxdôKxa.' 3 1. Kara * oroyKupiai' 8e icpeu; tis 2" ,
KaWPaifev' ^v Tjj 68w cKCiKt), Kal iSfiji' aurok' * &vrntapr\\Q€v. 32. . jj'
^f/, ,
6p.oius Se (cal AeuiTr]S) yet'^fjicj'os * Kard rbv Toirov, eXOwf xal i8aiv only in
N. T.
drmrapTJXGe. 33. lafiopeiTijs 8^ Ti? oSeuwt' t^XOc kot' auT^K, Kal Wisd.
1 8iKou»<rai in fc^BCDLXH, « Omit 8c {»^BC.

3 Omit Tvyx- b^BDLr i, 33 «i. « Omit Y«4 BLX= i, 38, n8.
see it exemplified in the following with a noun singular (ircpUirco'c xcif^wvi).

parable : priest and Levite religious but Raphel cites from Polybius an instance
inhuman. In Lk.'s time the conception in which robbers " fall in with " the
of religion and morality as one and in- party robbed tovtovs (legatos) Xj^srral
:
separable had become a Christian Tives irepiir«o-(5vT£s iv ry ircXdyci 8U<}>-

commonplace, and he might have been Ocipav {Reliquiae, lib. xxiv. 11).
unable to realise that there was a time ^|Ai9avT), half dead, semivivo relicto,
when men thought otherwise, and so Vulgate, here only in N. T. ; he will
without any sense of incongruity made soon be whole dead unless some one
the lawyer answer as he does. But, on come to his help cannot help himself :
the other hand, it has to be borne in or move firom the spot. Ver. 31. —
mind that even in our Lord's time there Kara <rvyKvp(av (orvYKVpia, from cruv-
were some in the legal schools who em- itwpeti)), rare, late Greek = Kara itvvtvxCov
phasised the ethical, and Mk. makes the (Hesychius, o-vyKvpia, <rvvrvxla), by
scribe (xii. 32, 33) one of this type. chance the probabilities against succour
;
dyairiâ-cis, etc. : Deut. vi. 5 is here being at hand just when sorely wanted;
given, as in Mk. xii. 31, with a fourfold more improbable that three possi-
still
analysis of the inner man heart, soul, : of succour should meet just there
bilities
strength, mind. Ver. 29. —
SiKaiuorai L, and then. But the supposition, duly
to keep up his character as a righteous apologised for, is allowable, as the story
man, concerned in all things to do his —
must goon. Upcvs Schanz infers from :
duty. Hence his desire for a definition Kara cnry. that Jericho was not a sacer-
of " neighbour," which was an elastic dotal city, as, since Lightfoot, has been
term. Whether Lk. thinks of him as usually taken for granted. But the
guilty of evasion and chicanery is doubt- phrase has its full meaning inde-
ftil. It was not his way to put the pendently of this inference, vide above.
worst construction on the conduct even avTiirapTiXOcv, variously rendered either
of scribes and Pharisees. —
7r\r]o-(ov, with- = passed by simply, or = passed the
out article, is properly an adverb = who opposite way (going up), Grotius or ;
is near me ? But the meaning is the passed with the wounded man in full
same as if 6 had been there. view, staring him in the face, a sight fit
Vv. 30-37. The story of the good to awaken compassion in any one
Samaritan, commonly called a parable, (Hahn) or passed by on the other side
;
but really not such in the strict sense of of the road. 32. —Ver.
6jio(us Atvfnjs
natural things used as vehicle of spiritual a Levite
avTiir., likewise passed by, . . .
truth an example rather than a symbol

; the repetition of ivTwrap-f)X6cv has a
the first of several " parables " of this sort rhetorical monotony suggestive of the
in Lk. —
avdpatiriis tis probably a Jew,
: idea such the way of the world to pass
: —
but intentionally not so called, simply a by, «' in nine cases out of ten that is
human being, so at once striking the what you may expect" [The Parabolic
keynote of universal ethics. KarcPaivcv, — Teaching of Christ, p. 348). ^Ver. 33. —
was descending it was a descent in-
; ZajxapcCTT)s, a Samaritan will he :
deed. —
X. ircpUire<rcv, •' fell among "
a fortiori pass by ? No, he does not, that
robbers, A. and R. VV. better perhaps ; the surprise and the point of the story.
" fell in wath," encountered, so Field The unexpected happens. 6Sevwv, heic —
{Ot. Nor.). The verb is often joined only in N. T., making a journey, pre-
— :
544 RATA AOYKAN

g here only Ihitv oAt^k ^ ioTrXayx^'i*'^ '
34- "m^ irpoCTeXOwc * KaT^8ir)(re rh
h here only ^ Tpaup.aTa auTou, €m)(^<i)>' l\aiov Kol olyov •
einPiPaaas 8* aoTiv
i Act« xxiii. iirX TO iStoi' '
KrfJKOS, t^yayeK aoTOK eis ^ TTa>'8ox€ioi', itai ^Tre|A€XT)0Y)
tv. 39. auTOu. 35. Kal irtX t^k aupiot' ^êXOwf,' ^kPoXui' Suo STj^dpia
Kev.
,3.
xviit. i_ _ c.-
ebwKc Tw iraKOoxei, Kai €ntty aoTw,"
>• ,.«»_E-iri|j,€AY)t7r)Tt
\ a ' .->
aoToo •
v<»_
Kai o Ti
In N.T. ^*' irpoaharravr\<rr]s, eyw if tw iiravipyêaQai p,€ dirobwaw ooi.
36. Tis our* TOOTWK TWK Tpiw»' SoKtl aoi irXTjcTtov' ycyoKcVai ToG
*'
ifiireaorros cis tous XTjords ; 37. 'O Se etircK, " 'O ivoiT}<ras to
eXeos |j,£t' outou." Eiiret' ou*- • auTw 6 'irjaous, " FIopcuou, koI ao
iroici ofjLOicjs."
Acts*'iTii. 38. 'ErENETO 8e iv'' tw uopeu'eadai auTOu's, Kal aoTos €i<rfiX9e»'

*' Mdp9a ^ 6Tre8^âTO uutok
aj. etc KWfJiTjK Tivd' yuKTj 8^ Tis oi'OfJiaTi €is
' Omit avToy t^BLH i, 33 vet. Lat. codd.

' Omit tj. i«^BDLX= i, 33 al. B places tSwKW before 8vo 8tiv. (W.H. margin).
* BDLE I, 33, 80 al. vet. Lat. codd. omit avrta.
* Omit ovv t^BLH i verss.
* irXT]o-iov SoKci (Toi in ÂBCLH al. pi. D reads riva ovv Sokcis ttX. ytyovevai.
* 8c for ovv in fc^BCDLXAE al. verss.
^ For ryev. Sc «v. ^BLH 33 syrr. cur. sin. have simply «v 8c, and omit icai after
avTovs.
sumably longer than from Jerusalem to which means you know me. iiravcp-
: —
Jericho, fully equipped for a long journey XcaQai he expects to return to the place
:
(Hahn), and so in possession of means on his business, a regular customer at

for help, if he have the will. icnrXay- — that inn. This verb, as well as irpoaSa-
Xvi<r9ifj, was touched with pity. That iravaw, is used here only in N. T. Ver. —
sacred feeling will keep him from passing 36. Application of the story. —you to have
yeyove'vai,
by, though tempted by his own affairs to which of the three seems to
go on and avoid trouble and loss of become neighbour by neighbourly action ?
time, as ships may pass by other ships in neighbour is who neighbour does. Ver. —
distress, so deserving ever after to have 37. i iroiiioras, etc. If the lawyer was
branded on them ANTinAPHA0EN.— captious to begin with he is captious no
Ver. 34. KaTcSTjo-e, ^Trixt'JV both : longer. He might have been, for his
technical terms in medicine. cXaiov tcai — question had not been directly (though
olvov: not separately, but mixed in use ; very radically) answered. But the moral
among Greeks and Romans as well as pathos of the " parable " has appealed to
Jews (Wetstein). kt'J^vos = KTTJ(Aa from his better nature, and he quibbles no
KTaopai, generally a property, and longer. But the prejudice of his class
specially a domestic animal one's : tacitly finds expression by avoidance
beast. —
Trav8ox«tov (in classics iravSoK.), of the word " Samaritan," and the
a place for receiving all comers, an inn use instead of the phrase 6 iroii]«ras rh
having a host, not merely a khan or IXeos p.eT' avTov. Yet perhaps we do
caravanserai like KardXvfia in ii. 7. Ver. — him injustice here, for the phrase really
35. IkPuXuv, casting out (of his girdle expresses the essence of neighbourhood,
or purse). —
8vo 8tjv., two " pence," small and so indicates not only who is neigh-
sum, but enough for the present will ; bour but why. For the same phrase vide
pay whatever more is needed known in ; I. 58, 72. This story teaches the whole
the inn, and known as a trusty man to doctrine of neighbourhood first and :
the innkeeper (t^ iravSoKci). Sri av, — directly, what it is to be a neighbour,

etc. the speech of a man who in turn
: vis., to give succour when and where
trusts the host, and has no fear of being needed next, indirectly but by obvious
;
overcharged in the bill for the wounded consequence, who is a neighbour, vit.,
—
man. lyw: with a slight emphasis any one who needs help and whom I
— —— —:

Toy oTkok airfis.' 39. Kal TrjSc ^k dScXcj)^ koXou|x^./t, Mapta, f) Kal
irapaKaGiaaaa TrapA roiis TroSas tou 'irjaoC ' ^kouc
tok \6yoy aoTou.
40. T] 8€ MdpQa TrepiecTTraTo ircpi ttoXXt,^ SiaKoi-iac •
emcrraaa Se
cIttc, "Ku'pic, ofi fiAei aoi Sti d8cX<|>i^ 3
1^ ^lou fi<5^^ ^c KarAnrc
SiaKOfeii'; eiirc * ouk aorfj Tea fioi aucamXdpTjTau" 41. AiroKpi-
0els 8e crirei/ ai-rij 6 'lijaous,' " McipGa, MdpBa, /icptfii/as Kai
TupPd^T]« irepi TToXXd- 42. eori XP^^'a ^
I.'is 8e' *
Mapi'a 8^8 7^,.
d.yadr]y /lepiSa c^cX^âxo, tjtis ouk d4>aipe0iia6Tai
dir' » ao-rijs."
1 ^CLE 33 have eis ttjv oiKiav and ^LE om. avTTjs (Tisch.). B has nothino-
after vTreSelaro avrov (W.H. brackets), °
'From 1) Kai to \y]a-Qv sundry variants occur: omit t) ^LH; ÂBCLE have
-irapaKa6eo-9ci(ra ; for irapa ^BCLE have irpos ; and for Itjctov these with D have
Kvpiov.
* KarcXciircv in ABCLE al. pi.
* eiirov in DLE i, 33 (Tisch., W.H.) ; ci-ire in ÂBC al. pi.
* F'or o I. ^Bh have o Kvpios. " Oopvâlt] in ^BCDL i, 33.
' For tvos 8e tan XP^*-*^ (Tisch.) t«?BL i, 33 have oXiyuv Se to-Ti XP^'-'^ 1 evos,
which commends itself on reflection. Vide below. D omits the clause. Syr. sin.
omits all between Map6a and Mapia.
"Yapinfc^BL. » Omit air ^.^BDL.
have opportunity and power to help, no Kae€o-9£iora, first aorist passive participle,
matter what his rank, race, or religion from -irapaKaOcEojiat, late Greek form =
may be neighbourhood coextensive
: sitting at the feet of Jesus. Posture
with humanity. noted as significant of a receptive mind
Vv. 38-42. Martha and Mary. Ver. — and devoted spirit. tox) Kvpiov, the
38. Iv T<f iropevEo-Oai, in continuation Lord, once more for yesus in narrative
of the wandering whose beginning is (Miiaoxi in T. R.). tJkovic tov Xoyov a.,
noted at ix. 52 when, where, not in-
; continued hearing His word, a conven-
dicated. —
els Kfo\t.y]v Tiva either not : tional expression as in viii. 21. Ver. 40. —
known, or the name deemed of no im- T| Se Map., but Martha, Se as if p,ev had
portance. When it is stated that He gone before where Kal is=:Mary on the
(avPTos) (Jesus) came to this village it is one hand sat, etc., Martha on the other,
not implied that He was alone, though etc. —irepteo-iraTo, was distracted, over-
no mention ismade of disciples in the occupied, as if the visit had been un-
narrative. — MdpBa = mistress, feminine expected, and the guests numerous. In
use from Xenophon down. In Polybius
of "^^,
T
—Ver. 39. Mopia, socially sub-
with rfj Siavoiqi added. Holtzmann
ordinate (inferrible from the manner of (H. C.) points out the correspondence
reference), though the spiritual heroine between the contrasted picture of the
of the tale. t| koI the force of the Kal : two sisters and the antithesis between
is not clear, and has been variously ex- the married and unmarried woman in
plained. Grotius regards it as simply an I Cor. vii.
34, 35. The married woman
otiose addition to the relative. Borne- caring for the world like Martha
mann takes it = adeo = to such an extent (p.Epip.va[;, ver. 41) the unmarried virgin;
did Mary disregard the customary duty of ev'TrdpcSpov t. Kvpiu OTrepKnraorTujs.

women, that of serving guests, " quern cTrnTTacra, coming up to and placing
morem adeo non observat M. ut docenti herself beside Jesus and Mary in no ;
Jesu auscultet". Perhaps it has some- placid mood, looking on her sister as
thing of the force of 8tj = who, observe! simply an idle woman. A bustled worthy
serving to counterbalance the social sub- housewife will speak her mind in such a
ordination of Mary the less important ; case, even though a Jesus be present
person in the house, but the more im- and come in for a share of the blame.
portant in the Kingdom of God. irapa- — o-uvavTtXdp-rjTai, bid her take a hand
35
— —
: — ;::
;
546' KATA AOYKAN XI.
XI. I. KAI iylviTo iv tw dvai auToi' Iv t^ttw tii'i iTpo<Teu)(6fi€fo»',
<Js ^trauffaTO, ecW rts twi* {jLadTiTuf auToO irpos auT<5t', " Kupic,
SiSaôj' pfids irpoCTcuxeaOai, KaOu; Kai 'iwdt'k'Tjs ^SiSa^c toOs

|j.a0r]Tas auToG. 2. Etire 8c auTOis, "'Oxa*' TrpocreujcpaSc, X^yeTC,
ndrcp ruiJtiv 6 iy xois oupai'ots,^ dyiaCTOiiTw to ovo\iA aou • eX0€Tw

T| PaatXeio <rou • ytvy]Qr]T{o to 8AT]p.d aou, ws iv ofipaKw, »cal ^m
'
r\fkw . ovpavois omitted in
. . t^BL i, 22 al. Orig. Tcrt. syr. sin. ; comes in
doubtless from Mt.
along with me in the work {cf. Rom. clearly appear. I have suggested else-
viii. 26). — Vcr. 41. topv^dî] (from where (The Parabolic Teaching of Christ,
6<$pvPo9, an uproar rvpPat'j] ; T. R., Preface to the Third Edition) that the
from TiipPtj, similar in meaning, neither parable of the Good Samaritan, the
form again in N. T.), thou art bustled, story of Martha and Mary and the
gently spoken and with a touch of pity. Lesson on Prayer form together a group
— ircpl iroXXd a great day in that house.
: having for their common heading " at :
Every effort made to entertain Jesus school with Jesus," exhibiting under three
worthily of Him and to the credit of the types the scholar's burden, the Teacher's
house.— Ver. 42. AXfyuv 8^ iamv XP^^"^ meekness, and the rest-bringing lesson,
t\ evos. With this reading the sense is so giving us Lk.'s equivalent for Mt.'s
there is need of few things (material) gViicious invitation (chap. xi. 28-30). I
—
;
then, with a pause or rather of one am now inclined to think that Schola
thing (spiritual). Thus Jesus passes, as Christi might be the heading not merely
was His wont, easily and swiftly from for these three sections but for the whole
the natural to the spiritual. The notion division from ix. 51 to xviii. 14, the con-
that it was beneath the dignity of Jesus tents being largely didactic. tis t. p.a6.
to refer to dishes, even as a stepping a later disciple, Meyer thinks, who had
stone to higher things, is the child of not heard the Teaching on the Hill,
conventional reverence. tt|v ayaOriv and who got for answer to his request a
|icp(8a, the good portion, conceived of repetition of the Lord's Prayer, given
as a share in a banquet (Gen. xliii. 34). by Mt. as part of the Sermon on the
Mary, having chosen this good portion, Mount. This conjecture must go for
may not be blamed (yap), and cannot be what it —
worth. xaOws koL 'IwdvvTjf
is
deprived of it, shall not with my sanction, the fact here stated is not otherwise
in deference to the demands of a lower knov^Tl no trace of a Johannine liturgy
:
vocation. but the statement in itself is very credible

Chapter XI. Lesson on Prayer. prayer like fasting reduced to system in
Discourses in Self-Defence. Vv. — the Baptist's circle. Ver. 2.— Xiytrt,
1-13 contain a lesson on prayer, consist- say, but not implying obligation to re-
ing of two parts Jirst, a form of prayer
: peat regularly the ipsissima verba. The
suggesting the chief objects of desire divergence of Lk.'s form from that of
(vv. 1-4); second, an argument enforc- Mt., as given in critical editions of the
ing perseverance in prayer (w. 5-13). N. T., is sufficient evidence that the
Whether the whole was spoken at one Apostolic Church did not so understand
time or not cannot be ascertained all ; their Lord's will, and use the prayer
one can say is that the instructions are bearing His name as a formula. Inter-
thoroughly coherent and congruous, preters are not agreed as to which of the
and might very well have formed a two forms is the more original. For my
single lesson. own part I have little doubt that Lk.'s
Vv. 1-4. The Lord's Prayer with a is secondary and abbreviated from the
historical introduction (Mt. vi. 7-15). fuller form of Mt. The very name for
iv Toiro) Tivl neither the place nor the
: — —
God Father without any added epithet
time of this incident is indicated with is sufficient proof of this for Jesus was
;
even approximate exactness. It is wont to address God in fuller terms

simply stated that it happened when (vide X. 21), and was not likely to give
Jesus was at a certain place, and when His disciples a form beginning so
He was praying (irpoo-evxop.evov). Why abruptly. Lk.'s form as it stands in
the narrative comes in here does not W.H. is as follows:
— : — — —
— :
I—«. EYArrEAION 547

TTjs yns.* 3. rhv apTOV rjfiwi' rif fmouaiof SiSou VJiiif t6 Ka6*
•f\ix^pav •
4. Kai a<|>es ruilf ras dfiaprias ilfAcoi', Kai yap auTOi
d<îe^cf ^ iraKTi 6(t>€i\ofTi i^fUK Kai fi^ cia6K^KT)s iQfid; cis
ireipaa'|ji6i', dXXd puaai i^fids diri toG iroimjpou." * 5. Kol etire
irpos auTouSj " Ti$ ii up-uK l|ei 4>iXoi', xai Tropeifo'eTai irpds aurif
jxco-OKUKTiou, Kol eliTjj auTw, iXc, xp^<r^y ftoi Tpci9 dprous, 6. îrciS^
4>iXos fxou irapcyî'CTO ^^ oSou irpos |*c, Kol ouk Iû S irapad'pa-w
auTw •
7. KdKciKos etrwdcK diroKpiOeis ctiru, Mi] pioi K<iirous irdpexe *
iJSt] Vj 6upa K^KXciorai, Kai rd iraiSia fiou ficr' EpioO cis r^f koiti]!'
elaif * ou Sucaâi dâards Soucai troi. 8. A^yu vfuv, ei Kai 06

Scjaei auTu deaoTds, Sid t^ eiâi auTou îXoc,^ Sid ye ri]v dâiSeiar
• This petition, ycvkiOtitc* . . . »»i rtis ytjs, omitted in BL i, 22 vulg. syr. sin.
» aîo|icv in fc^cABCD. T.R. as in i«5*L.
• aXXa . iroK»|pov omitted in J^^BL i, 22 al. pi. vulg. syr, sin.
. . These
abbreviations in Lk.'s version of the Lord's Prayer are accepted by most modern
editors and scholars.
• îXov avTOv in ^BCLX 33 al.
Father I Hallowed be Thy name. will come, God is good to them that wait
Come Thy kingdom. upon Him.
The bread of each day give us Ver.5. the story is not called
elircv :
daily. a parable, as the similar one in chap,

And forgive our sins, for we xviii. is, but it is one. God's ways in
also forgive every one the spiritual world are illustrated by men's
owing us. ways in everyday life. t£s 1% vpMV, etc.
And bring us not into tempta- the whole parable, w. 5-8, is really one
tion. long sentence in which accordingly the
The third petition: Thy will be done, construction comes to grief, beginning
etc.,and the second half of the sixth interrogatively (as far as 4>^Xov, ver. 5,
but deliver us from evil, are wanting. or irapaOijiTM avr^, ver. 6) and continu-
Ver. 3. rh Kofl' i^p,^pav, daily, for Mt.'s ing conditionally, the apodosis beginning
(n]|xcpov, this day, is an alteration cor- with \h(v> vpXv, ver. 8, and taking the
responding to the xaO* i\fi.ipav in the form of an independent sentence.
Logion concerning cross-bearing (ix. uc<rowKTôv, at midnight, a poetic word
23). —
8(Sov, for hh%, is a change neces- \n classic Greek, a prose word in late
sitated by the other. Ver. 4. a|iap- — Greek. Phryn. says jicaovvKTiov iroiT|- :
T(as for Mt.'s &(|>ciXT||*aTa, but it is

: TiKiSv, ov iroXiTiKov. In hot climates
noticeable that the idea of sins is not travelling was largely done during night,
introduced into the second clause. Lk. therefore the hour was seasonable from
avoids making our forgiving and God's the traveller's point of view, while un-
parallel forgive debts, God sins.
: we seasonable from the point of view of
Whether the debts are viewed as moral people at home. This is a feature in
or as material is not indicated, possibly the felicity of the parable. \pr\(rov, ist
both. —
On the whole, vide Mt. aorist active imperative, from Kixpîfii,
Vv. 5-8. The selfish neighbour. This here only in N. T., to lend. Ver. 6. —
parable and that of the unjust judge ovK cxw this does not necessarily imply
:
(xviii. 1-8) form a couplet teaching the poverty bread for the day was baked
:
same lesson with reference to distinct every morning. It is rather to be

spheres of life or experience: that men wondered at that a man with a family of
ought always to pray, and not grow children (ver. 7) had any over. — Ver. 7.
faint-hearted when the answer to prayer (ti) fioi, etc. similar phrase in
: xviii. 5.
is long delayed. They imply that we Cf. Mt. xxvi. 10, Mk. xiv. 6. Here =
have to wait for the fulfilment of don't bother me —
KCKXeicrTai, has been
I
spiritual desires, and they teach that it barred for the night, a thing done and
is worth our while to wait; fulfilments not to be undone for a trifling cause.
—
; '
:
548 KATA AOYKAN XI.
afiroG, Jy^P®'^^ 8c5<xei auTw oawv xpTjêi. 9. Kdyu 6\uv \iy(t>,
AtTciTe, Kal 8o0i]a6Tai up.it' •

^TjTeiTC, Kal eipiâcxc • Kpouere, Kol
dt'OtyrjcreTai ^ vfilv. 10. iras yap 6 alTSjv Xufi^dcci * Kal & ^T]T(ii>>>
cupiaKci *
Kal Tw Kpouo^Ti dfoiyi^CTCTai.* II. rlva 8c ifiwc ' toi'
iraxtpa aiTqati 6 0I69 apTO»', fivj \iOov îriScjcrei auTw ; ci Kal

'
IxQuv, fiT) dktl l)(6uo9 o^jic €iri8wCTCt aoTw * ; 12. {^ Kal ^di' aiTi^(rp
u>6v, fiT) îTiSuaei aoTw (TKopiTiov' ; 13. €i ouv fifiets irorrjpol UTrdpôc-
T€s oiSare dyaOd 8<5|xaTa * SiS(Sâi toIs t^kkois u/iwi', ir<5aw [idWoK
;"
6 iraTTjp 6 €§ oupavou Sucrci nf60p.a Ayiot' TOis aiToOcrii' aur6y
14. Kal TJi' cKpdXXcof 8ai|i,6i'iot', Kal auri ^k^ ku<|>6i'* ^y^cero hi,
ToG SaiixoKiou e^€\66»a'OSt eXdXTjacf 6 kox^^s * Kai iQaufiavav 01
» avoixO. in many MSS. (Tisch.); avoiy. in ^BCL

al. pi. (W.H.) may have
come from Mt. (so Tisch.). For the second avoiyT]o-CTat (ver. 10) BD have
avotyeToi (W.H. marg.).
2 c| vfiuv in ÂBCDL.
* From apTov to ci xat is omitted in B verss. Orig. (W.H. text).
* avTiii before eiriS. in BDL.
* ^BL I, 13, 33 omit cav, and with CD al. have aiTTi<r€i. BL also omit |m)
before eiriS.
« Sojt. ay. in JÂBCDL al. pi. ' Kut avTo i\v omit ^BL a/, verss.
cU TTiv KodTtjv they have gone to bed

: examples of possible requests Mt.'s —
and are now sleeping in bed, and he two: a loaf, and a fish, and a third, an
does not want to risk waking them egg. Cod. B omits the first (W.H.
(tvo (J.T) d4)V'irvio"[) avrd, Euthym.). —ov put it on the margin).— oJdv, o-Kop-Triov
Svvajxai ov Bc'Xw would have been
: in the two first instances there is re-
—
nearer the truth. Ver. 8. Xdyia vjiZv: semblance between the thing asked and
introducing a confident assertion. 8id — supposed to be given loaf and stone, :
yt T. dv., yet at least on account of, etc. fish and serpent in Lk.'s third instance
;
He may give or not give for friendship's also, the o-Kop-irios being a little round
sake, but he must give for his own sake. lobster-like animal, lurking in stone walls,
avaiSciav (here only in N.T.), the total dis- with a sting in its tail. The gift of
regard of domestic privacy and comfort things similar but so different would be
shown by persistent knocking; very cruel mockery of which almost no father
indecent from the point of view of the would be capable. Hens were not
man in bed (dvaCSciav = ttjv Iitijjiovtjv tt)s knovvTi in ancient Israel. Probably the
alnô-cws, Euthym.). Jews brought them from Babylon, after
Vv. 9-13. The moral of the story {cf. which eggs would form part of ordinary
Mt. 7-11).
vii. Kayw — and / v|aiv, etc., food (Benziger, Heb. Arch., p. 94). Ver. —
(the same speaker as say to in ver. 8) 13. 6 ir. 6 l| ovpavov, this epithet is
70M, with equal confidence. What Jesus attached to wottip here though not in the
says is in brief: you also will get what Lord's Prayer. —
Dvcvp-a "Ayiov instead
you want from God, as certainly as the of Mt.'s dyadd. The Holy Spirit is
man in my tale got what he wanted mentioned here as the summum donum,
therefore pray on, imitating his dvaiScia. and the supreme object of desire for all
The selfish neighbour represents God as true disciples. In some forms of the
He seems, and persistent prayer looks Lord's Prayer (Marcion, Greg. Nys.) a
like a shameless disregard of His petition for the gift of the Holy Spirit
apparent indifference. Vv. 9, 10 corre — took the place of the first or second
spond almost exactly with Mt. vii. 7, 8, petition.
Vide notes there. Ver. 11. —
riva il Vv. 14-16. Brief historical statement
8e introduces a new parabolic saying introducing certain defensive utterances
which of you, as a father, shall his son —
of Jesus. Vv. 14, 15 answer to Mt.
ask ? etc. In the T.R, Lk. gives three i":- 33i 34i "ii- 22-24, *"<^ ^^'' ^^ *° ^^'
— — — ;

"
©xXoi. 15. Tii'cs §€ €$ ooTWK ctiTOk, 'Ef BecX^tPouX apxoKTi*
TUK Saifj.OKiu^' eKJJdXXci rd. 8ai|j.6i'ia." 16. 'Exepoi Be ireipdlôcTes
07]fJLEiof Trap' auTOu il,r]TOuv €| oupacoo ^ •

17. Autos Se eiSws aurwi'
rd Siai'oiinaTO elTiev aoTOis, " riaaa âo-iXeia i^' eai)rr\v Si.a|j.€piCT- • here onli
in N. X.
Oeiaa epT]p,ouTai Kal oTko; eirl oikoi', -iriirrci. 18. €i Be Kai 6
Zaxttfas e<|)' eauxov SiefiepiCTOif), irois (jTaGiâeTai i^ jBao-iXeia auTou ;
oTt Xeyere, ef BeeX^€|3ouX cKpaXXeiK p.6 Tol Saip.oi'ia. 1 9. el 8e

cyw €K BeeX^côuX eK|3dXXw toI Saip-ocia, 01 uiol up.wi' iv Ttfi
CKpdXXouai; Sto touto Kpiral ufiuK aurol^ laofTai. 20. el Be ^k
SaKTuXu 66OU cK^dXXw TCI 8aifi6fia, apa E({>8aacc i^' up,ds ^

âaiXcia tou 6cou. 21. 'OTaf 6 lorxupos KaGwirXiafiekos <t>oXdaCTt]
TT)i' eauToo auXi]*', iv e.ipr\vr\ earl Tct uirdpxoi'Ta auTOu • 22. cTrdi' 8e
6* ic7-)(up6T€pos auToG eireXOoJi' kiky^ctt] auToi', ttji' iravoirXiav auTou
aipei, e«j>' •^ cireivotGei, Kal Ta ''aKuXa aoTOo SiaSi'SwaiK. 23. 6 p.T) b here onh
in N. T.
u>' p,6T* cfjiou kut' e|xou coTi * Kal 6 fiT) aufdYUf (ict' cftoG aKopirij^ci.
1
Toj apx- in i«ÂBCL. ' c| ovp. e^tjTOVv irap avTOv in ÂBCDL i, 33 al,
» awToi before Kp. i»|i. in BD (W.H.). * Omit o ^BDL.
xii. 38. The

reproduction of these falls. —
Ver. 20. iv SaKTvXip 0£o«
passages very summary
here is the : instead of Mt.'s Iv irvevp.aTi 0«ov, which
reference to Israel, Mt. ix. 33, and the is doubtless the original expression,
question " is not this the Son of being more appropriate to the connection
David ? " xii. 23, e.g., being omitted. of thought. Lk.'s expression emphasises
Then, further, it is noticeable that the the immediateness of the Divine action
references to the Pharisees and scribes, through Jesus, in accordance with hi>
as the authors of the malignant theory habit of giving prominence to the
as to Christ's cure of demoniacs and miraculousness of Christ's healing acts.
the persons who demanded a sign, are But the question was not as to the fact,
ehminated, the vague terms Tives (ver. but as to the moral quality of the miracle.
15) and cTEpoi (ver. i5) being substituted. The phrase recalls Ex. viii. g. f<^da<Ttv;
The historical situation in which Jesus 4>6dv(o in classics means to anticipate, in
spoke is wiped out, the writer cairing laterGreek to reach, the idea of priority
only for what He said. being dropped out. Ver. 21. oTav: in- —
Vv. 17-23. The Beelzebub theory (Mt. troducing the parable of the strong man
xii. 25-30, Mk. iii. 23-27). Ver. 17. — subdued by a stronger, symbolising the
8t.ap,Epi(r6eura. Lk. has a preference true state of the case as between
for compounds p.cpio-6ci(ra in
;
Mt. Beelzebub and Jesus, probably more
Kai oIkos cirl oIkov irCirTct, and house original in Lk. than in Mt. (xii. 29).
falls against house, one tumbling house KaGwirXurp.e'vos, fully armed, here onl^
knocking down its neighbour, a graphic in N.T. —
atrXi]v, court, whose entiance
picture of what happens when a kingdom is guarded, according to some ; house,
is divided against itself- In Mt. kingdom castle, or palace according to otheri

and city are two co-ordinate illustrations (oiKiav in Mt.). Ver. 22. —
iravoirXiav,
of the principle. In Mk. a house takes panoply, a Pauline word (Eph. vi. 11,
the place of Mt.'s city. In Lk. the house 13). —
SiaSiSuo-iv, distributes the spoil*
is simply a feature in the picture of a among his friends with the generositj
kingdom ruined by self-division. Some and the display of victory, referring
{e.g., Bornemann and Hahn) render Lk.'s probably to the extensive scale of Christ'i
phrase: house upon house, one house healing ministry among demoniacs.
after another falls. Others, in a har- Ver. 23 = Mt. xii. 30.
monistic interest, interpret: a house Vv. 24-26. The parable of the uncleoh
being divided (Siafi-cpiaScis understood) spirit cast out and returning : given by
against itself (eiri oIkov = i(^' tavTov) Mt. in connection with the demand for a
— ;
:
5S^ KATA AOYKAN xi.
34. 'OTa^' TO dKfiflapTOJ' ir^'cGâ ^îXdrj iirh toC d^dpiinrou, Si/pxcrai

81' dk'uSpwK TOTTWk, ^tjtoGk iivdiTaixTiv • Kal p.^ cupiaKOf X^y*'*^
"YirooTp^^"^ «iS TOK oIk(Sk fioti oOcK ^^TJX6oK •
25. itai IKOhv cupio-Kci'
(T€(Tapit>\i.ivoy xal KCKoapT)p,^»'0»'. 26. totc 7rop«ucTai xal irapaXap.-
P<i»'«t ^tttA tTcpa TTkeufiara TOVT]p(STcpa iaurou,' Kol eiaeXOorra

KaroiKci ^Kci Kal yivtrai rd coxara toC dKOpuirou ^kcikou yftipova
TWK irpCJTWl'."
27. 'EyeVcTo 8e ^k rfi X^y'^** ciutSk TaGro, îrdpcurd ns yoi^

e here only cût'^k' * tie auTw, " MaKapia r\ KoiXia 1^
Tou oxXou elircj' °
Paardaaffd
in this
•ense.
^
ae, Kai fxaoToi ous cflrjXaaos.
n o \*>A/\
28. Autos 8c elire,
>^c^ ci «
Mccourye*
n
paKdpioi ol dKouorrcs toi* Xoyof roG 660G Kal 4>oXd<T(Tonres *

aoT<5i'.**
" ^
d here only 29. TaJw Se oxXwk **
cTradpoiôp.^kUf T)p|aT0 X^yeiK, 'H yc^-ed auTTj
ironrjpd ^ctti •
oTjp.cioi' ^Tri^TjTei,* Kal tn\}j.tiov ou 8o6iâ'6Tai aurg, si
^ BLXH 33 prefix TOT€, which implies that Kai jiTj cvpio-Kov is to be joined to
avaTravo-iv (W.H. ma.Tg.).
' BCL al. verss. insert oxoXaôvra, which may come in from Mt. (W.H. brackets).
* cTTTa after c«vtov in ^BLH 13, 69 al. ; a most appropriate position of emphasis.
* 4><^vi\v before yvvt] in ^$BL. A credible order, but apt to be altered by scribes
into the smoother in T.R.
pevovv in ÂBLAH; (icvovvyc in CDX al. There seems no reason why either
"*
should be changed into the other. The latter is found in Rom. ix. 20, x. 18.
8 Omit ttVTOv t^»ABCDLA=.
' ycvca follows as well as precedes avn) in ÂBDLXH (Tisch., W.H.).
* tTiTfi in ÂBLr al. T.R. from Mt.
sign 43 ff.).
(xii. Lk.'s version differs thoughts. Under the appearance of
from Mt.'s chiefly in minute literary approval the woman was taught that she
variations. Two omissions are notice- was mistaken in thinking that merely to
able: (i) the epithet <rxoXaôvTa in the be the mother of an illustrious son con-
description of the deserted house (a stituted felicity (Schanz). Viger (Ed.
probable omission, the word bracketed Hermann), p. 541, quotes this text as
in W. and H.), (2) the closing phrase of illustrating the use of (levovv in the
Mt.'s version ovrws jftrrai Kal tq ytvt^
: sense of imo vero, rendering " Quin imo, :
T. T. TOVT)pf. On the import of the vel imo vero, beati qui audiunt verbum
parable vide on Mt., ad loc. Dei ". Its position at the beginning of
Vv. 27-28. The woman in the crowd, the sentence is contrary to Attic use
In Lk. only, though reminding one of " reperitur apud solos Scriptores Mace-
Mt. xii. 46-50, Mk. iii. 32-35. It reports donicos," Sturz, De Dial. Mac. el Alex.,
an honest matron's blessing on the, to p. 203. rbv X6yov r. 6., those who
her probably unknown, mother of Jesus, hear and keep the word of God, the
who in this case, as in an earlier truly blessed. C/. "His word" in x. 39
instance (viii. 19-21), treats the felicity an established phrase.
of natural motherhood as entirely sub- Vv. 29-32. The sign of yonah (Mt.
ordinate to that of disciplehood. Ver. — xii. 38-42). —T. 8. Iira0poi5op.^v<i)v, the
27. KoiXCa, ftao-Tol " Mulierbene sentit : crowds thronging to Him. The heading
sed muliebriter loquitur " (Bengel). Ver. — for the following discourse has been
28. (icvovv might be confirmatory anticipatedin ver. 16; ?T(poiircipa£oi'Tc$,
(utique) or corrective {imo vero), or a instead of Mt.'s scribes and Pharisees,
littleof both the tone of voice would
; asking a sign. In Lie's narrative Jesui
show which of the two the speaker answers their question in presence of a
meant to be the more prominent. Correc- gathering crowd supposed to be relerred
tion probably was uppermost in Christ's to in the expression i\ ycvca aZn\.
—
fit] TO OTjfAelof '\*>>v3, TOO 7rpo4>ilTou.^ 30. Kadb>s yap iyivero 'iwi'ds
(TTjfieioi' Tois Nn'CoiTais,' ourws torai ical 6 otos tou dt'dpu'irou rg
yei'ca Taurjj. 31. BaaiXiaa-a i'<5tou ^y€p0T]or€Tai iv ttj Kpiaei fieTo.
rwf di'Spoi*' tt)s yefEds toiJttjs, nal KaTaKpifei auTOus ' oTi TJXOck
£K Twk TTcpaTuv ttjs yfjs dKoGcai TTjf aoîaK ZoXo|jlojktos, koI iSoii,
TrXeiof ZcXofxoji/Tos wSe. 32. acSpes Niv'eui* dkacmrio-ojTai cc rg

Kpiaci ^rrd ti]s yej'cds Taurrjs, Kal KaTaKpicoOait' aoTiî' •
ori
li,€Ttv6f]<Tay els to Ki^puyfxa 'lufd, Kal 1800, irXeiok' 'iwi'd a»8e.
33. " OuSels 8e * \u^VQV a\J/as cls npuTTToi' ^ Tl0t)o•l^', ouSe uiro T&f
^
IxoSioc, dXX' iirl ttji' Xuj^t'iaf, iva 01 €iCTiTop€u6|X£voi to 4)e'yyos
^XîTCJini'. 34. 6 Xu^fos TOO a'(up,aT6$ ianv 6 6<{)daXp.os ^ •
oTac
out' * 6 6(j>daX|xos aou dTrXous r], Kal oXoi' to aup.d ctoo <j)<i)T€if<5i'
toTii'* iitatf 8e irocTipos t), Kal to auftd aou ctkotch'oi'. 35. aKouei
> Omit t. irpo(J>. (from Mt.) with J^BDLS codd. vet. Lat.
* <j-T|p.. after Niv. in ^BCLXH 33. ' Nivevirai in i^BL. D omits ver. 32.
* Omit 8c i«^BCD 33 verss. ' Kpv"irTT)v in all uncials.
* For
(j>eYYos in ALFA al. pi. (Tisch.). ^BCDX al. have the more usual «J)ws
(W.H.).
' ^BCD have aov after o(^9. here also. * ^BDLA verss. omit ovv.
(TraOpoi^cd occurs here only in N.T. reproduce what Mt. gives in his version
T|ycvea avTTj, etc., this generation is of the Sermon on the Mount (vi. 22, 23).
an evil generation said in reference to
; The connection with what goes before
the crowd supposed to sympathise with is —
not apparent. Ver. 33. Kpvirrrjv, a
and share the religious characteristics of hidden place crypt, vault, cellar, or
:
iheir leaders. The epithet fioixO'Xis press, to put a lamp in which is to make
(Mt. xii. 39) is omitted as liable to be it useless. —Ver. 4 Xvx*''>s, etc., the
34.
misunderstood by non- Hebrew readers. lamp of the body thine eye. is This
— Ver. 30. The sign of Jonah is not thought in connection with the foregoing
further explained as in Mt. (xii. 40), and one might lead us to expect some remark
it might seem that the meaning intended on the proper placing of the body's
was that Jonah, as a prophet and through lamp, but the discourse proceeds to
his preaching, was a sign to the Ninevites, speak of the single (airXois) and the
and that in like manner so was Jesus to evil (irovTjpis) eye. The connection lies
His generation. But in reference to in the effects of these qualities. The
Jesus Lk. does not say " is "but "shall be," single eye, like a properly placed lamp,
co-rai, as if something else than Christ's gives light; the evil eye, like a lamp
ministry, something future in His ex- under a bushel, leaves one in darkness.
perience, was the sign. Something is On these attributes of the eye vide re-
obscurely hinted at which is not further marks on Mt. vi. 22, 23. Ver. 35. A —
explained, as if to say: wait and you counsel to take care lest the light in us
will get your sign. Vv. 31, 32 = Mt. — become darkness, answering to that
xii. 41, 22, only that the men of Nineveh suggested in the parable see that the :
and the Queen of Sheba change places. lamp be properly placed. Ver. 36. This —
Mt.'s order seems the more natural, the verse is very puzzling both critically and
discourse so passing from the sign of exegetically. As it stands in T.R. (and
Jonah to the Ninevites, who had the in W.H.) it appears tautological (De
benefit of it. Wette), a fault which some have tried to
Vv. 33-36 contain parabolic utterances surmount by punctuation, and some by
concerning the placing of a light, and properly placed emphasis on 8Xov in —
the conditions under which the eye sees the protasis and on <^«i>t€iv(5v in the
the light. — Ver. 33 repeats viii. 16 in apodosis, giving this sense if thy body :
slightly varied language, and vv. 34-36 be wholly lighted, having no part dark,
— —
552 KATA AOYKAN XI.
ouv fit] t4 4**^s to iv aoi aKOTOS i<rriy. 36. «i oijf to ffwfx(i aoo
o\o^' ^(i>T€iv6v, p,T) exoi* xl fitpo9 aKortivo*', ecrrai (ûiTttfOf o\ok, (is
^
orat' 6 Xu^Kos ttj dCTxpaiTTJ 4)wti^t) ae."
37. 'Ek 8« Tw XaXrâai, ripoSra ^ qutoc 4>apiaal6s xis ' oirws

dpiOTTTôT] Trap' aurw • ciercXOwi' 8e dwîreorei'. 38. 6 8e «J>apiffaios
ihiiv iQauy,a(T€v oxi 06 irpwToi' ^PairxiffOTj irpo xoG dpiorou. 39.

ctiTC 8e 6 Kupi09 irpos auTOv, " UOv uftcis ol âpiaaioi x6 e^wOcK
xou TTOXirjpiou Kai xou irifaKOS KaOapi^cxc *

x6 Sc euuQiv \iy,(i>y
Yî^^
'
On ver. 36 vide below, and W.H. (appendix) on w. 35, 36.
« €p«.To In JÂBM 69 al. » Omit ris t<^BL i, 13, 69 al. (Tisch., W.H.).
then will it be lighted indeed, as when other N.T. writer, has iv with the
the lamp with its lightning illumines aorist nine times. Vide Burton (M. and
thee (so Meyer). Even thus the saying T., § 109), who remarks
in reference to
seems unsatisfactory, and hardly such as such cases: The
preposition does not
'•
Lk., not to say our Lord, could have seem necessarily to denote exact co-
been responsible for. The critical incidence (of time), but in no case ex-
question thus forces itself upon us is : presses antecedence. In i Cor. xi. 21
this really what Lk. wrote ? Westcott and Heb. iii. 12 the action of the in-
and Hort think the passage contains "a finitive cannot be antecedent to that of
primitive corruption," an opinion which the principal verb." dpiaxTô-n the — :
J. Weiss
(in Meyer, p. 476, note) en- meal was breakfast rather than dinner.
dorses, making at the same time an — Ver. 38. i6av\Laatv the cause of :
attempt to restore the true text. Such wonder was that Jesus did not wash
attempts are purely conjectural. The (iPairrio-Ori) before eating. have We
verse is omitted in D, some Latin here Lk.'s equivalent for the incident in
codd., and in Syr. Cur. The new Mt. XV. I a., Mk. vii. i ff., omitted by
Syr. Sin. has it in a form which Mrs. him. But the secondary character of
Lewis thus renders " Therefore also
: Lk.'s narrative appears from this, that
thy body, when there is in it no lamp the ensuing discourse does not, as in
that hath shone, is dark, thus while thy Mt. and Mk., keep to the point in hand
lamp is shining, it gives light to thee" — neglect of ritual ablutions, but ex-
a sentence as dark as a lampless body. patiates on Pharisaic vices generally.
Vv. 37-54. In the house of a Pharisee ; Ver. 39. 6 Kvpios, once more this title
criticism of the religion of Pharisees and in narrative. viiv —
variously taken as
:
=
scribes (Mt. xxiii.). This section con- igitur or = ecce, or as a strictly temporal
tains a selection of the hard sayings of particle = now " a silent contrast with a
Jesus on the " righteousness of the better iraXai " (Meyer). Hahn affirms
scribes and Pharisees," given with much that v\iv at the beginning of a sentence
greater fulness in Mt.'s great anti- can mean nothing else than " now ".
pharisaic discourse, the severity of the But Raphel, in support of the second of
attack being further mitigated by the the above senses (" admirationem quan-
words being thrown into the form of dam declarat "), quotes from Arrian vvv
table talk. This is the second time Svvarai xis w4>€X'ii(rai Kal aXXovs, |it)
Jesus appears as a guest in a Pharisee's avT^s b>4>cXT]p.cvos {Epict., lib. iii., cap.
house in this gospel, speaking His mind 23, i). Bengel cites 2 Kings vii. 6,
with all due freedom but without breach Sept., where vvv in the first position
of the courtesies of life. The effect and
probable aim of these representations is
is the equivalent for HjH (vide Sweet's
to show that if it ultimately came to an edition). Lo ! ecce 1 seems best to suit

open rupture between Jesus and the the situation, which demands a lively
Pharisees it was their fault, not His. emotional word. Godet happily renders:
Ver. 37. iv ru XaXtjo-ai, while He was " Vous voili bien Je vous prends sur
!
speaking, as if it had been i. t. XaXcXv. le fait." — irivaKos for Mt.'s •7ropo^|/l8os

iv goes most naturally with the present (xxiii. 25). — TO €o-(ij9€vvp.uv, your inside,
infinitive, but Lk., who uses iv with in- instead of the inside of the dishes in
finitive much more frequently than any Mt. The idea is that the food they take
— —
36—47. EYAITEAION 5S3

dpirayvis Kai iroKi^pias. 40. a<()poi'€S, 00^ 6 Troti^<ras to eâBev Kal
TO eodjQev eTToiTjac ; 41. ttXtji' xd ivovja Sotc £X€r]fj,o<roi'T)i' • Kal
i8ou', irdcTa KaOapd u\>.lv eoTic. 42. dW oual ufiti' tois âpiaaiois,
OTi aTroSeKaTOUTC to t|8ooo-|i,oi' Kal to Tn^yat'oi' Kal irav Xdâ*'©*', Kal
irape'pxeor0€ ri]y Kpiaii' Kal Tr]f a.ydTn\y toC Qeou •
TauTa eSei TroiTJaai,
KaKctwa fiT] dcfueVai.^ 43. oual u^lv tois âpiaaiois, oti dyairaTe
TTjt- TrpcoTOKadESpiaf If Tais (rufaywyaig, Kal Toiis dcnraaiAoos iv
Tats dyopais. 44. oual ufiii', ypa|Ji|j.aTer9 Kal <t>apiO'aIoi, uiroKpiTai,'
OTi eore ws Ta (iVTjjxeia Ta dSrjXa, Kal 01 avOptatroi 01 irepiiraTouiTes
eirdi'a) ouk oiSacrii'. ' 45. 'AiroKpiGels 8^ tis rlLv t'OfiiKWk' Xeyci
auTw, " AiSdcTKaXe, TOUTa Xeywi' Kal r\fia.s o|3pi^€is." 46. 'O 8«
€iiT€, " Kal ofiif T019 I'op.iKois ooai, oti 4)opTiêT6 tous dk'OpwTrous
4)opTia 8uCT|3d(rraKTa, Kal auTol ivX t(ov SaKTuXwc ujioic ou irpoavj/aucTC
Tots 4)opTiois. 47- oual u/Aif, oTi oiKo8o|ielTe Ta ji.cijfj.eia twj'
• irapeivai in BL 13 (Tisch., W.H.).

* ypap,. . . . woKpirai omitted in ^BCL al. Probably imported from Mt.
into their bodies the product of plunder

is instead of Mt.'s ovqGov, anise, here only
and wickedness = aKpacrias,
(irovripCas in —
N.T. irdv Xdxavov, every herb,
Mt.). —Ver. 40. a<()poves, stupid men I general statement, instead of Mt.'s
not so strong a word as p.ii>poi (Mt. xxiii. third sample, Kvp.ivov. tt)v dydTn^v t.
17). —ovx 6 "iroiTjoras, etc.: either a 0., the love of God, instead of Mt.'s
question or an assertion. As an asser- mercy and faith. Ver. 43. —
Pharisaic
tion = he that makes the outside (as it ostentation is very gently dealt with
should be) does not thereby also make here compared with the vivid picture in
the inside it is one thing to cleanse the
: Mt. xxiii. 5-7, partly out of regard to
outside, another, etc. On this view the restraint imposed by the supposed
irotijcas has a pregnant sense = purgare, situation, Jesus a guest, partly because
which Kypke and others (Bornemann some of the details (phylacteries, e.g.)
dissenting) claim for it in this place. As lacked interest for Gentile readers.
a question the reference will be to God, — Ver. 44. This " woe " is evidently
and the sense did not the Maker of the
: adapted for Gentile use. In Mt. the
world make the inside of things as well sepulchres are made conspicuous by
Bs the outside ? Why
therefore lay so white-washing to warn passers-by, and
exclusive stress on the latter ? The the point is the contrast between the
outside and inside are variously taken as fair exterior and the inner foulness.
body and spirit (Theophy., Euthy., etc.), Here the graves become invisible (a8T)\a,
vessel and contents (Wolf, Hofmann), in this sense here only in N.T. cf. 1 Cor. ;
vessel and human spirit (Bengel). Ver. — xiv. 8) and the risk is that of being in
41. rather (instead of devoting
-itXtiv, the presence of what is offensive without
such attention to the outside). to. knowing. Farrar (C. G. T.) suggests
iv6vTa., etc., give, as alms, the things that the reference may be to Tiberias,
within the dishes. Others render as if which was built on the site of an old
the phrase were Kara t. iv, according : cemetery.
to your ability (Pricaeus, Grotius, etc.). Vv. 45-52. Castigation of the scribes
Vv. 42-44. To this criticism of the present ; severe, but justified by having
externalism of the Pharisees, the only been invited. —Ver. 45. ns twv vop,iK(dv:
thing strictly relevant to the situation as a professional man, the Pharisees being
described, are appended three of Mt.'s laymen ; the two classes kindred in
"woes" directed against their will- spirit, hence the lawyer who speaks felt
worship in tithing (Mt. xxiii. 23), their hit.— Ver. 46. Jesus fearlessly proceeds
love of prominence (Mt. xxiii. 6, not to say what He thinks of the class.—
formally put as a " woe "), and their Kal vniv, yes to you lawyers also woes.
I
hypocrisy (Mt. xxiii. 2j). irTJyavov, lue. — Three are specified; heavy burdens (Mt
— — —
554 KATA AOYKAN xi. 48-54
npo^TjTwt', 018c * iraTt'pes ofiwK iitiKTeivay auTou;. 48. Spa

fiapTopeiTe ^ Kal auk'cuBoKciTe TOis epYO^S tw*' iraTepw*' ifiwi' • on
auToi fx€v dTr^KTCikav ouTOus, 6p.eis S« oiKoSofieire auTWf tA fitnrjficia.'
49. 810 TOUTO Kal if^ ao4>ia too 0eoC tl-mv, 'AiT-otJTeXci eis aoxoos
Trpoiî^Tas Ktti AiTO(TT<5\ous, Kal li ainCtv dTTOKTCvouai Kal ^kSicS^-
ouan' * •
50. lya ^k^tjt»]07J to aifxa iriirrwK tuv irpo<|)T]Twv to
iKxuyoyitvov ^ &rrb kotoPoXtis K(So-p.ou iirb rrjs ^CKcas rauTtjs,
51. iirh ToC atfiaTos 'A^cX Iws tou aZfiaros Zaxapiou roG
dTToXofitt'oo p.cTa$(i TOO 0uaiaaTi]pioo Kal TOu oIkou • KOt, X^yw ufiiv,
^Kl^Tjrrieii<T6Tai diro ttjs yefeds rauTijs. 5a. Ooal {îly tois fOfiiKois,
OTi i]paT« T^»' KXeuSa ttjs yvutreot^ • aurol ouk ci(ri]X0€Te, Kai, roOs
eiaepxop.^j'oos ^KwXuaaxe." 53. A^yorros 8e aoxou TaoTa irpis

ouTous,* ripâk'TO ol ypafifiareis Kol 01 4>apiaatoi Scivus ivi-j^tiv,
Kal dirooTop.aTi^€i»' aoTOK ircpl irXciov'a)!', 54* ivehptuovris auxoi',
Kal ^TjTOok'Tcs ^ 6T]pcuarai ri ck tou orijiaros aoTOu, lya KaTrjyopi]-

auoif auTou.^
' For 01 8e i^C have kav oi (Tisch.). Vide below.

* For jiopTvpeire (ACDX al. pi.) ^BL aeth. Orig. have iiaprvpc; «crr«.
* ^BDL codd. vet. Lat. omit avrwv ra |xvT)|iicia. Vide below.

* 8i«5ov<riv in ^BCLX al. (W.H.). ^ tKKix»ft.(vov in B 33, 69 (W.H. text).
'For XeyovTOs irpos avrovs, found in the Western type of text, jj-^BCL 33
. . .
have KUKciOcv eleXOovTos avrow two quite distinct prefaces to the new section. :
Tisch., W.H., prefer that of B (2) to that of D (i).
^ i>^BL I, 118, 131 al. omit Kai trjTowvT€S (Tisch., W.H.). ^X omit also awToi'
after cvcSpcvovTcs (Tisch.).
* t^BL cop. aeth. omit iva . . . avTov (a gloss imitating Mt. xii. 10).
xxiii. 3),<om6j 0/ <Ae/roÂ*<j (Mt. xxiii. place of Mt.'s <rTttvptl<reTC. —Ver. 50.
29-31), key of knowledge (Mt. xxiii. 14). iKETirrj^'n, "a
Hellenistic verb used in
—-<(>opT£t«T€ (with two accusatives only the sense of the Latin exquiro," Farrar
in N.T.), ye lade men with unbearable (C. G. T.). —
Ver. 51. tov diroXop,^vov
—
burdens. 7rpooT|/av«Tc, ye touch, here who perished, in place of the harsher
—
only in N.T. Ver. 47. k«1 ol 'rrar^pcs whom ye slew of Mt. tov oikov =
v., and your fathers. This reading of tov vaov in Mt., the temple. Ver. 52. —
J^C is to be preferred on internal grounds Final woe on the lawyers, a kind of anti-
to ot ik, as implying that the two acts climax. C/. Mt., where the pathetic
were not contrasted but kindred = they apostrophe to Jerusalem follows and
killed, you build, worthy sons of such concludes the discourse. rf|v kXi iSa ttjs —
fathers. —Ver. 48 points the moral. yvaa-mn, the key which is knowledge
apa perhaps with Schleiermacher we
: (genitive of apposition) admitting to the
should write apa, taking what follows Kingdom of God. Many take it = the
as a question. —
olKoSofutrc, ye build, key to knowledge.
absolutely (without object, vide note 3 Ver. 53. The foregoing discourse,
above). Tomb-building in honour of dead though toned down as compared with
prophets and killing of living prophets Mt., was more than the hearers could
have one root stupid superstitious rever-
: stand. The result is a more hostile
ence for the established order. Ver. 49. — attitude towards the free-spoken Prophet
q o-o<|>ia T. e. vide notes on Mt. xxiii.
: than the classes concerned have yet
34. —
airooTiXovs, apostles, instead of shown, at least in the narrative of Lk.
wise men and scribes in Mt. ^kSioiôv- They began Stivus tvt'xciv, to be sorely
wiv, they shall drive out (of the land), in nettled at Him (cj. Mk. vi. 19). Euthy.
— ;: — :
XII. 1—4. EYArrEAlON 555

XII. I. 'Ev ots iin<Tuva)(6ei<T5iV rStv ûpidSui' too oxXou, ware
KaxaTTaTeic dXXrjXous, i]p|aTO X^yeif irpos too? fxadrjTds auToG
irpwTOK, " npo(Te)(€Te âoTOis irrb Tijs ûfJ'Tjs twi' âpicraiuf, ^Tis
i<nXy uiroKpicris.^ 2. ooSIk Se auYKEKaXup,piefo»' iarir, o ooit
divoKaXu4>0i]o-eTai, Kai Kpuirrok', o oo yvu>(jQr]<T€Tai. 3. dffl' wk

oCTa ef T>] (TKOTia eiTrare, iv tw (^dtrl dKooaOi^creTOi • Kal 8 irpos T^
ous £XaXi](7aT€ iv tois rafieiois, KT|pux0i1o'£Tai e-rri ruty Z<i)\Ji6.T<tiv.
4. Aeyw Se up.Ii' tois «t>iXois |AOo, Mi] ô^r]Qr\T€ diro tcji' diroKTeii'<5rr(iM'
TO cojiJia, Kal pcTol rauTa p,^ exorruf ir6piaa<iT€p(iK ri iroiijaai.
HTl* viroK. before r. op. in BL e (W.H.).
gives as equivalents iyKorelv, ipY(Cco-0ai. peratives, Lk. places it also before, as

The Vulgate has graviter insistere, to in ix. 61, X. 5.— dirb rf)% Svp.T]S r. .
press hard, which A.V. and R.V. this is the logion reported in Mt. xvi. 6
follow. Field (Ot. Nor.) decides for the and Mk. viii. connected there with
15,
former sense =
the scribes and Pharisees the demand a sign here to be viewed
for ;
began to be very angry. diroo-Tona- — in the light of the discourse in the

T(t€iv :Grimm gives three meanings Pharisee's house (xi. 37 f.). In the two
to speak from memory (airi aT«{paTos) first Gospels the warning expresses
to repeat to a pupil that he may commit rather Christ's sense of the deadly
to memory to ply with questions so as
; character of the Pharisaic leaven here ;
to entice to offhand answers. In this it is a didactic utterance for the guidance
third sense the word must be taken here of disciples as witnesses of the truth.
as it is by Theophy. (and by Euthy. TJTis etrrXv viri$Kpi,ais not in Mt. and:
diraiTciv avTOo-xcSôus Kal avdriaKîr- Mk. might be taken as an explanatory

;
Totis diroKp(o'ets ^pci>TT)|idT(kiv SoXcpwv = gloss, but probably to be viewed as part

to seek ofiiiand ill-considered answers to of the logion. Hypocrisy, the leading
crafty questions). —
Ver. 54 really gives Pharisaic vice = wearing a mask of
the key to the meaning of diro(rTO)jiaTi{civ sanctity to hide an evil heart but from ;
(here only in N.T.). what follows apparently here to be taken

Chapter XII. Miscellaneous Dis- in a wider sense so as to include dis-
courses. —Vv. 1-12. Exhortation to simulation, hiding conviction from fear
fearless utterance, addressed to the of man as in Gal. ii. 13 (so J. Weiss in
disciples (cf. Mt. x. 17-33). Iv ois, in — Meyer). In Lk.'s reports our Lord's
these circumstances, i.e., while the sayings assume a form adapted to the
assaults of the Pharisees and scribes circumstances of the writer's time.
on Jesus were going on (xi. 53). Hypocrisy in the sense of Gal. ii. 13 was
p,vptd8b>v a hyperbolical expression for
: the temptation of the apostolic age,
an " innumerable multitude," pointing, when truth could not be spoken and
if the words are to be taken in earnest, —
acted without risk. Ver. 2 = Mt. x. 26,
to the largest crowd mentioned any- there connected with a counsel not to
where in the Gospels. Yet this immense fear men addressed to persons whose
gathering is not accounted for : it does vocation imposes the obligation to speak
not appear where or why it collected, out. Here = dissimulation, concealment
but the €v ols suggests that the people of your faith, is vain ; the truth will out
had been drawn together by the en- —
sooner or later. Ver. 3. dv6' &v, either
counter between Jesus and His foes. = quare, inferring the particular case
irpuTov firom its position naturally following from the general statement
qualifies irpoa-ixtTt, implying that going before, or = because, assigning a
hypocrisy was the first topic of discourse reason for that statement. This verse
(Meyer). But it may also be taken = Mt. x. 27, but altered. In Mt. it is
with paOT]Tds, as implying that, while Christ who speaks in the darkness, and
Jesus meant to speak to the crowd, He whispers in the ear in Lk. it is His
;
addressed Himself in the first place to disciples. In the one representation the
His disciples (Schanz, J. Weiss, Holtz- whispering stage has its place in the
mann). Bornemann points out that history of the kingdom in the latter it ;
while Mt. places irpwrov after im- is conceived as illegitimate and futile.
; — :
556 KATA AOYKAN XII.
5. AiToSci^w St ufuv TiKa <j>oPT]0T]Te • 4)oPr|0T)Te rot' jactoI to diro-
KTCik'ai eôuaiaf l)(orra ^ ^jJiPaXeif eis tt)»' yc'ci'v'ai' • Kai, X^yw ofiif
TouToi 4)oPi^0T]T€. 6. Oux'i TTerre orpouGia TrwXciTai' daaapiwK

8uo ; .vai ty i^ auTutv ouk Ioth' CTTiXeXiâfieVov IviLttlov toG ©€0u •
7. dXXA Kal ai Tpi'xes ttjs icc<|)aX-fis ofiu**' iraaai T|pi0p.T]»'Tai. fit)
out' * 4>oj3eIa6€ •
TToXXdiK orpouOiwk' 8ia<t)e'p€T€. 8. Aeyw 8e ufiii',
nds ' Kai 6 oios

• For oMoX. OS Ak OfioXoyricrTj * iv £|XOi efXTrpowOei' Twt' d»'0pwTrwi',
if. I tiU
Mt. z. 33,
Tou dkOpuiTou ofioXoyrJCTei ^k auTw IfjnrpoaOcK TWf dyyAwi' tou
with
notcm. 6cou *
9. 6 8c dpfi]adfiCfos |i.c ecwiTioi' TUf dt'OpoSiruc dtrapiojOiâeTai
^Kwiriof TaJK dyytXwf too ecoC. lo. Kal irds os ^pei Xoyof €is xof
ulov ToO dk'0p<u"iroo, d4)c0r]CT€Tai auTw • Tw 8e cis to AYiot* Flt'cCfAa
pXaa<J)'pp.rjaat'Ti ouk d<}>€0ii<T€Tai. II. OTaf 8e •7rpoa4)€pa)o-iK ^ ufids

'
iirX Tas aui'ttywyds Kal rds dp)(ds Kal Tas eôuai'as, p.T) fi£pip,fdTC
irws TJ Ti d7roXoyii<rr]a0€, f\ Ti eiirTjTC • 12. to ydp AYiok TiJ'eujJia
8i8d^ci u|jid9 iv ^^'^Xl **!] ^P?) ^ ^^^ ciireif.
'
rxovra tôvtriav in ^BDL, etc., verss.
* For -rrtuXeiTai (a cor., as usual, neut. pi. nom.) ^B 13, 69, 346 have ircoXovvTai.
* BLR 157 codd. vet. Lat. omit ow.
* So in t^L al. pi. (Tisch.). BDA al. have o(toXoYt,o-ei (W.H.).
* cia<t>epu<riv in ^BLX i, 33 al.
" p.tpi|iviio"nTi in ^BLQRX i, 13, 33, 69. D and codd. vet. Lat. syr. cur., etc.,
omit TJ Ti after «»»s (W.H. brackets).
What you whisper will become known for Mt.'s " falls not to the ground with-
to therefore whisper not but speak
all, out " ; the former more general and
from the housetop. Ver. 4. Xeyu Bi, — secondary, but the meaning plainer.
introducing a very important statement, Ver. 7. T|pi9p.TjvTai, they remain
not a mere phrase of Lk.'s to help out numbered, once for all number never ;
the connection oi thought (Ws., Mt.- forgotten, one would be missed.

—
Evang., 279). Tois <}iiXois (xov, not a Vv. 8-12. Another solemn declara-
mere conventional designation for an tion introduced by a Xiyu> Si = Mt. x.
audience, but spoken with emphasis 32, 33. —
cp.irpacr6cv twv dyyAuv t. 6. ;
to distinguish disciples from hostile in place of Mt.'s " before my Father in

Pharisees = my comrades, companions heaven ". In ver. 6 "
God takes the "
in tribulation.
Mt. x.
—= fi-f) <ôpT]0T)Te, etc.,
2S, with varia-
down place of "your Father " in Mt. It seem
as if the Christian circle to which Lk,
toend of 5 ver.
tions. For Mt.'s distinction between belonged did not fully realise the signifi-
body and soul Lk. has one between now cance of Christ's chosen desi^^mation for
and hereafter (fxera raCira). The positive —
God. Ver. 10. iras Ss «p€i, etc.: the
side of the counsel isintroduced not with true historical setting of the logion con-
a simple " fear," but with the more cerning blasphemy is doubtless that in
emphatic " I will show ye whom ye shall Mt. (xii. 31), and Mk. (iii. 28), where it
fear ". Then at the end, to give still appears as a solemn warning to the
more emphasis, comes " Yea, I say : men who broached the theory of
unto you, fear him ". Who is the un- Beelzebub-derived power to cast out
named object of fear ? Surely he who devils. Here it is a word of encourage-
tempts to unfaithfulness, the god of ment to disciples (apostles) to this effect
this world Ver. 6. —
vivre, five, for
I blaspheming the Holy Spirit speaking
two farthings, two for one in Mt. (x. 29) through you will be in God's sight an
one into the bargain when you buy a unpardonable sin, far more heinous than
larger number. They hardly have a that of prejudiced Pharisees speaking
price at all 1 — ^viXcXijoritcvov, forgotten, evil against me, the Son of Man, now.
: " — :
S-2I. EYArrEAlON 557

13. Eiirc 8/ ns auTu Ik tou 0^X00,^ " AiSdffKaXe, eiTrt tw dS€X4>b)
ôu fxepiaaadai fier' cfioG ttji' KXrjpoi'OfAiai'." 14. 'O 8e eiTrec aurw,
;
""AkOpuTTC, Tis fic KOT€'(rn]0'e SiKaoTTji'* ?l ficpioTTj^' 14*' wp'tts
" *
15. Elire 8c irpos auTous, 'Opare koI 4)uXdcr(rca0E diro tt]s
irXeocelias • on ouk iv tw TTEpiaaeuciK tiki tJ ^wt) auTOu cotik ^k

TUK uirapxoKTWi' auToO."* 16. Elire Se TrapaPoXr)!' irpos aurous,
"
Xe'ywK, 'AkOpoiTTOu tikos irXouaiou €i^6pr](X€v t]
x<^P<^
*
17* Kal
SieXoyi^CTO Ik lauTw,' X^ywK, Ti iroiiâw, oti ouk e)(w iroC auvdût
Tois KapTTOus fJiou ; 18. Kal ciTre, TouTo iron^CTw • KadeXu p.ou tcis
diroOi^Kas, Kal p,ei^0Kas oiKo8ofi.iio-a), koI (Tvvd^<a ckci ndvra tcI
yevi^jxaTd ^ fioo, Kal Ta dya9d p,oo, 1 9. Kal €pw ttj <|/uxfj fiou, ^Pux^,
cxeis iroXXd dyadd KCifACfa cis eTrj iroXXd •
dKairauou, <f>dy€, iric,^
6u<^paiKou. 20. eiirc 8c auTu 6 66<Ss, A({>puKf Tauri) tt) kuktI tt)k
^j/uxiif oôu diraiToGo-iK ^ diro aou • & 8e Tjroifjiaaas, tiki carat;

21. ouTus 6 6T)aaupi^b>K cauTw, Kal firj cis 0c6k irXouruK."*
^ CK T. OX' avT« in ^BL 33. ' KpiTT|r in ^BDL i, 13, 33 al.

* For TTjs irX. ^BDL al. verss. have waoTis irX. (Tisch., W.H.).
* avTw in BD preferred by Tisch., W.H., to avrov (T.R, = ^LA al.pl.).
* €v avTw in BL.
* For Ta y€vi](*aTa BL and some verss. have tov «riTor (W.H. text).
' Kcifxcva iric is wanting in D, codd. vet. Lat., and bracketed in W.H.
. . .
« So in i^DA, etc. (Tisch.). BLQT 33 have aiTovaiv (W.H.).

* D a, b omit ver. 21, which is therefore bracketed in W.H.'s text.
Ver. II. Ttts dpxas Kal Tas ^|ov<r(as blameworthy that appeals to Rabbis for
a general reference to heathen tribunals such purposes seem to have been not in-
in place of Mt. 's (rvveSpia (x. 17). —
frequent (Schanz). Ver. 15: the moral
" Synagogues," representing Jewish pointed = beware of covetousness 1
tribunals, retained. Ver. 12. to "Ayiov — ovk ev Ty irepwro-evciv, etc.: the ex-
nv«v(j,a their utterances always
: in- pression here is peculiar and the mean-
spired by the Holy Ghost (hence to ing somewhat obscure, but apparently
contradict their word blasphemy), and the idea is not in the abundance enjoyed
:
specially when they are on their defence, by any man is (consists) his life not in —
Vv. 13-21. An interlude leading to a (of) his possessions. Two ways ot
change of theme, in Lk. only. Ver. 13. — saying the same thing, the second a
Tis CK TOV oxXov the crowd now comes : kind of afterthought. If life, true life,
to the front, and becomes the audience meant possessions, then the more the
for at least a few moments. elirJ here — better, but it means something far higher,
takes after it the infinitive, instead of iva Vv. i6-2X. Parable of the rich fool,
with subjunctive. pcpCo-ao-dai, to divide,
presumably according to law, one-third
— simply a story embodying in concrete
form the principle just enunciated
to the younger, two-thirds to the elder teaching the lesson of Ps. xlix., and con-
(Deut. xxi. 17). The references to taining apparent echoes of Sirach xi,
tribunals in ver. 11 may have suggested 17-19-— Ver. 16. tv^6pri<rt, bore well;
this application to Jesus. Ver. 14. — late and rare (here only in N.T.).
avdpu-irc, man discouraging, no sym-
! Kypke gives examples from Josephus
pathy with the object {cf. Rom. ii. i, ix. —
and Hippocrates. x<^P*^> estate, farm =
2o). —
KpiTT)v, a judge, deciding the right a-yp<5s (ix. 12), so in John iv. 35. Vet. —
or equity of the case pepioT-qv, an ;
18. tov triTov (or to. Yevrj(ittTa) may :
arbiter carrying out the judgment (here refer to the fruits (Kap-n-oi;;, ver. 17) of
onlyinN.T.). The application was the less the season, to. aYada to the accumulated
— — ;
:

\
32, EliT€ hk irpos Tois fiaOrjTAs auToC, " AiA touto tfuv \iyu, p.^
ficpififarc TTJ >)»oxTJ CfiuK,^ ti (j)(iyi]Te •

fiT|86 tw aiSpaTi, ti ecSuKnjaOe.
23. p "^
<|'"X^ 1tX«i6k ion TtJS Tpo4»T]S, Kol TO (7(i)fAa TOU ^f8o|JLOTOS.
34. KaTakoiâoTe Toi^s K^paKas, on 06 • oTreipouaiK, ooSc ^ Oepiôo-
ouK ton Kai 6 6e6s Tp£4>ei auxous

•
(n.i' •
ois Tap.ctoi' oy8c i.-no9r\Kr\,
n6<T(a fiaXXov ufiei; Sia(^^pcTC twk ircTciKWK ; 25. Tts Sc ^| 6piir

p.cpip.fwk Soj'aTai TTpoaOeiKai îrl t^*" TiXiKiaK auTou TTfjxut' cKa,*
26. ei ooK oirre' AdxioroK SuVaaOe, ti ircpl rStv Xonrwv' p.eptfii'dTc ;
^
27. KaTaKOi/jaaTe tA Kpifa, irws au^di'ei • od Kom^, ouSc tnÔei •
\iy(i} 8e OjiiK, ou8£ loXojxoi))' iv irdoT] Tfj 86|tj auToG ircpicPciXeTO is

iv TouTwf. 28. CI 8^ TOK \6pTov Iv Tw dypw (Tr]^l€pov orra, Kai
aupiof CIS nXiPai'oi' PaXX<5p.€>'oi', 6 Scos ourws d.\i,Ûvvua\.,^ irâw
(laXXoK fifias, oXiyoTrioToi ; 29. Kol oficis /i*| itjTeiTe ri <t>ciYT)TC,
> Omit v|JM*v iÂBDLQ oi. » t,

yap in t^BDLX (Trg.. W.H.).
» ov, ov8c in B (W.H. text), ovtc, ovtc in ^^DLQ e (Tisch., W.H., marg.).
t^BD omit €»a (Tisch., W.H.). B places -irpoodcivai just before irrjxwv (W.H.
text)
ov8e in t^BLQ i, 33 al.

• For irws av|avci . . . VT\9ti D a syrr. cur. sin. have irws ovrc vtjO«i ovt« vcâivti
(Tisch., W.H., marg. ; "worth considering," J, Weiss).
' ^BL have ev aypi* ror x^P* ovra «rT||tcpov (Tisch., W.H.).
• a|i<j>icCct (>aCci B) in BDLT.
possessions of bygone years. ^Ver. ig. — Lk. at least ^XiKâ must mean length of
dvairavov, etc., rest, eat, drink, be jolly : life:as to add a cubit to one's stature is
an epicurean asyndeton. Ver. 20. elire — so great a thing that no one thinks of
hi a., but God said to him, through attempting it (Hahn, similarly Holtz-
conscience at the death hour (Euthy.). mann, H. C). But adding to one's
diravToOo-i, they ask thy life = thy life is stature a cubit or an inch is of minimum
asked. rlvi (fo-TOi, whose ? Not thine importance as compared with lengthen-
at all events. —
Ver. ai. cU ©fiv irXovriv, ing our days. Yet it must be owned
rich with treasure laid up with God. that Lk.'s iXaxMrrov puts us off the track
Other interpretations are rich in a way : of the idea intended, if we take T|XiK£a
that pleases God, or rich in honorem Dei, = stature. The point is, we cannot do
for the advancement of God's glory. what God has done for all mature
The last sense implies that the riches persons added a cubit at least to the
:
are literal, the first implies that they are stature of their childhood, and this is
spiritual. the greater thing, not the least, greater
Vv. 22-31. Dissuasives against earthly than giving us the means of life now
care (Mt. vi. 25-33). The disciples again that we have reached maturity. Vide
become the audience. ^Ver. 23. i|n»x^ — —
notes on Mt. Ver. 29. )iCTecopi^£<r9c
and <rwp.a are to be taken in the physical a OTT. Xry. in N.T. and variously
sense, the suggestion being that God rendered. The meaning that best suits
has given us these the greater things, the connection of thought is that which
and therefore may be expected to give finds in the word the figure of a boat
us food for the one and raiment for the tempest-tossed, but that which is best
other, the smaller things. Ver. 24. — supported by usage points rather to high-
ic<$paKa«, the ravens, individualising, for mindedness, vain thoughts. The Vulgate
Mt.'s ir«T€iva.^-i Qth% for o irarrip v|iwv renders nolite in sublime tolli = lift not
in —
Mt. Ver. 26. iXaxwrrov the : yourselves up to lofty claims (Meyer)
application of this epithet to the act of do not be ambitious, be content with
adding a cubit iirl tt)v ^XiKiav at first humble things, a perfectly congruous
appears conclusive evidence that for counsel. Still the rendering be not as :
:: —
22-35- EYArrEAION 5S9

f\ ^ Ti TTiTiTe • KOI ji^ fj.6TewpiJco-0€. 30. TauTO yAp TtdvTa tA eOior)
TOU KOafiOO CTTl^TJTCl * *

UfUJK Sc 6 TTaTTJp OlSo' OTl XPH'l^'''* TOUTWK*
31. irXTjc ^TjTCiTe TT)f âaiXeiaK too 6€ou,* Kal raoTa irdtTO*
Trpo<rre6T](7£Tai iiûv. 32. (a^ 4*°^°''> tS ixiKpof iroip.fiof • on
tuSoKTiffCk 6 TraTT}p up.wf Souâi 6fAi>' ttj*' âaiXciaK. 33. riwXiô'aTE
TO. uTrdpxoKTa u|X(ij»', Kal Sotc i\€i]fJ.oauvr]v. iroiiâaTe âuTOis
âXdma fji^ TraXaioufiefa, Br]aai)pbv 6,viK\tiTrTov iv toIs oupacois,
oirou kX^ttttjs ouk iyyilêi, ooSe otjs Sia^tdeipci •
34. ottou ydp iariy
6 6T)aaup6s ufiw, iKel Kal r\ KapSia ufAuf eorai. 35. "EorwaaK
1
Kai in t^BLT.
* For citiStjtci (a cor., neut. pi. nom.) ^BLT 13, 33, 69 al. have c-iri(i]Tov«-ir.
*ovTov for T. 0. in ^BDL. * Omit iravra t^BL a/, verss. (from Mt.).
tempest-tossed vessels, vexed with care, the source from which Lk. drew, the
is a finer thought and more what we little flock is the Jewish-Christian Church
expect. Hahn renders do not gaze : of Palestine subject to persecution from
with strained vision heavenwards, their unbelieving countrymen (J. Weiss
anxiously looking for help. Pricaeus in Meyer). The counsel "fear not" is
" ex futuro suspendi ". Theophylact Mt.'s ''take no thought for to-morrow,"
gives a paraphrase which in a way but the " to-morrow " refers not to
combines the two senses. He defines temporal but to spiritual things hence ;
meteorismus zsdistraction (irtpio-Trao-iAov), the declaration following. Paraphrased

and a restless movement of the mind, = Fear not future want of food and
thinking now of one thing now of raiment, still less loss of the kingdom,
another, leaping from this to that, and the object of your desire. Your Father
always fancying higher things (del to will certainly give it. —
Ver. 33 counsels
vtl/TjXtSTcpa (JjavTaôfi^vov). Ver. 30. t. — a heroic mood for which apprehension
e. TOW k6v^qv, the nations of the world ; as to future temporal want has become
this addition is peculiar to Lk., the an impossibility, such want being now
expression here only in N.T., but viewed as a means of ensuring the one
frequent with the Rabbis (Lightfoot, ad object of desire, eternal riches.
loc.) meaning with them the peoples of
; TTwXiô-aTe, etc. the special counsel to
:
-
the outside world as distinct from the the man in quest of eternal life generalised
Jews here probably all (Jews included)
; {cf. xviii. 22). —
âXdvTta, purses eon- :
but Christians. On the thought vide tinens pro contento (De Wette).
on Mt. Ver. 31. — ttXtjv, much rather iraXaiovpcva in Heb. viii. 13 applied
:
(Schanz, Hahn). JrjTeiTe, etc. — In his : to the Sinaitic covenant. Covenants,

religions, wax old as well as purses. —
version of this great word of Jesus Lk.
omits irpwTov and ttjv 8iKaio«rvvT|v, so av€KX«i'irTov, unfailing. Cf- IkXiiti], xvi.
that it takes this simple and absolute g, in reference to death :
" vox rara, sed
form seek His (the Father's) kingdom
: paris elegantiae cum altera olvckXiittis,
very probably the original form. As quam adhibet auctor libri Sapient., vii. 4,
temporal things are added (irpocrTtOi]- viii. 18, ubi habes OTjcravpos dvcKXi-irT)s et
o-cTai) they do not need to be sought. irXovTos ovtKXwr'ijs," Wolf. There is
Mt.'s final word about not caring for poetry in this verse, but also some think
to-morrow Lk. omits, either deeming it asceticism, turning the poetry of Jesus
superfluous, or giving what follows as a into ecclesiastical prose. I prefer to
substitute. believe that even Lk. sees in the words
Vv. 32-34. Thelittle flock, in Lk. only. not a mechanical rule, but a law for the
—iroipviov (contracted from iroip.Eviov), spirit. —
Ver. 34 = Mt. vi. 21, with trov
a fiock (of sheep), a familiar designation turned into xipuv.
of the body of believers in the apostolic Vv. 35-38. Loins girt, lamps burning.
age (Acts xx. 28, i Pet. v. 3) p.iKpbv ;
Connection with what goes before is not
adds pathos. That Jesus applied this apparent, but there is a latent affinity
name to His disciples is very credible, which makes the introduction of this
though it may be that in the sense of logion here by Lk. or his source in-
— —:
AuuK at &(T<f>ucs ircpieûtrix^fai, Kal 01 Xuxôi KaitSixcfOi *

36. Kai
iiAci? opioioi d»'0pwTTOis Trpoa8e)(Ofi€Vois tov KupiOK lauTuf, ttotc
dKaXuaei ^ Ik twv y6,\iL(i»v, ''a, cXSov'tos icai Kpoucracros, euGews

ivoii<t)<Tiy auTbj. 37. fiaKcxpioi 01 80OX01 ^KCii'oi, ous cXduf 6 Kupio;
t{)pr](Te\ YP'HY^P®"*^*^* AfA^** Xeyw ufAi»'» on ircpiôjcreTat Kal
dcaKXiKEi auTous, Kal TrapeXOwK SioKOt'iiCTei. auTOis. 38. Kai iav
2X0TJ iy XT] SeuTc'pa <}>oXaKT), Kal iv tt] Tpirrj ûXukt] €X6t), Kal
cJpT) oiJTw,* p,aK(lpioi eitriv 01 SouXoi ^ tKclfoi. 39. tooto 8c
Yt»'wcrKeT€, oTi ei '^^£1 6 oiKoSeoTTOTiqs iroia wpa 6 KXe'imrjs €px«Tai,
CYpT]YopT]or€»' av, Kal ouk &v* d<j)f)K6 SiopuYTJt'ai * xoi' oiKOk' auroo.
40. Kal U|X£IS OUK *

Y^''**^^^
€T0l|J.0l • OTI TJ upa OU SoKeiTC, 6 ui6s
TOO dvOpoSiroo IpxcTai." 41. Elite Sc auTu^ 6 RcTpos, " Kupie,
irpos ^pias tJik TrapapoXT]v rauTTjc X^y^''?. ^ âl irpos iraKras;
> avoXvo-T) in ÂBDL and many others (Tisch., W.H.).

' For the words Kai tav ovtoi ^BLT 33, 131 have kov tv -nj Sevx. kuv tv
. . .
rn rpiT. ^v\. tXOrj Kai evpi) ovTus (Tisch., Trg., W.H.).

• 01 SovXoi omit âBDL syrr. cur. sin., etc. (W.H.). J^* omits ckcivoi (Tisch.).
• For cyptiY- • • • ovk av ^D e, i syrr. cur. sin. have simply owk ay (Tisch., W.H.,
marg.).
» 8iopvxflT)vai in ^BL 33 (Tisch., W.H.),
• Omit ovv i^BL minusc. ' Omit avrw (in ^= Tisch.) BDL 33 (W.H.).
telligible. The kingdom the summum mood, turns servant to his own slaves ;
bonutn ; all to be sacrificed for it its ; makes them sit down, throws off his
coming (or the King's) to be eagerly caftan, girds his under-garmeiUs, and
waited for. —
Vv. 35, 36 contain the germ helps them to portions of the tnarriage
of the parable of the Ten Virgins (Mt. feast he has brought home with him, as
XXV. I f.). So De Wette, J. Weiss, a father might do for his children (De
Holtzmann, Schanz, etc. — do-<|)ves Wette, Koetsveld, p. 244). There is
irepie^bKrjxcvai, loins girt, for service. not necessarily an allusion either to the
Xvx*'o'' Kai<5p.£voi, lamps burning, for last supper (xxii. 27) or to the Roman
reception of the master expected to Saturnalia (Grotius, Holtzmann, H. C).
return during the night. In the spiritual — Ver. 38. iv Tjj Sevrtpij., etc., second
sphere the loins girt point to a noble and third watches named as the times at
purpose in life, and the burning lamp to which men are most apt to be overtaken
the spirit of hope. Ver. 36. —
avoXvo-jj, with sleep (Hahn), the night being
when (iriJTe = 6ir6T*) he shall return ; probably supposed to consist of four
the figure is taken from sailors making watches, and the first omitted as too
the return voyage to the port whence early, and the last as too late for the
they had sailed, Beza {vide Phil. i. 23, return.
2 Tim. iv. 6). (XGovtos Kai Kpoucravros : Vv. 39-40. The thief {Mt. xxiv. 43, 44).
the participles in the genitive absolute, A new figure is now employed to give
though the subject to which they refer, pictorial embodiment to the counsel : be
avTcji, is in the dative. Ver. 37. (xaKcipioi— ever ready. The master returning from
here as always implying rare felicity the a wedding replaced by a thief whose
is
reward of heroic virtue. ap.T)v the — : study it come to the house he
is to
Hebrew word retained here contrary to means to plunder at an unexpected time.
custom, introducing a startling thought, This logion is reproduced by Lk. sub-
the inversion of the relation of master stantially as in Mt. with only slight
and servants, lord jmd slaves, through stylistic variations.
joy over their fidelity. For the other Vv. 41-46. A question by Peter and a
side of the picture vide I-k. xvii. 7-10. reply (Mt. xxiv. 45-51). Some look on
SiaKOvi^crci qi/toXs the master, in genial
: Peter's question as a literary device of
— ;: — ' —
3tt—47- EYAriEAION 561
42. EiTTC 8e ^ 6 Kupios, "Ti's apo cotIk d iriords olKO>'Ofi.os Kai
<^p6fip,os, ov KaTaomâei 6 Kupios ^t tt]s Ocpaireias auToG, tou

SiSoKai iv Kaipu to ^ oriTOficxpioj' ; 43. fjiaxcipios 6 80GX0S ^Keifos,
Of iXQoiv 6 Kupios auTou cupiâei irotouKTa outws- 44' a^Ôws
\4y(it vfuv, oTi eirl iraffi TOis uiidpyoufnv auTou KaTacrnjaei auT6y.
45. *Ea>' Se eiirj) 6 SoCXos ^kcivos iy rfj KapSia aoroo, Xpovit,€i 6

Kupios fiou IpxeaOai •
koI ap|r)Tai rutmiv toos iraiSas Kal ra?
iraiSio-Kas, iaQUiy t€ Kal Tri»'€ii' Kal fieGuo-KeaGai •
46. ^|ei 6 Kupi.09
ToC SouXou €Kei>'ou iv ilfJ-e'pa "^ ou irpocrSoKa, Kal iv wpa tj ou
yivdcTKti •
Kal 8txoTO(AT)(Tet auTOf, Kal to fx^pos auToG jicto. twk
dirioTWK Oiâci. 47. 'Ekcikos 8e 6 8oGXo$ 6 ykous to 0€'XT]fia tou
Kupiou 4ouTou,* Kal fit) cToifidoras p."r)8e * Troiiô-as irpos to deXT]jjia
' Ktti eiirev in ^BDL i, 13, 33, 69 al.
* For Ktti (i^L, etc.) read o with BD, etd

» BD 69 omit TO (W.H. brackets).
* avTov in i^BDL. • For y,-t\ie ^B 33 have 1).
the evangelist either to connect his here, as usual, for a|iT|v (ver. 37 an ex-
material (Weiss in Meyer x. 29, xi. 45 ; ception). —
Ver. 45. eavSe: introducing
cited as similar instances), or to give supposition of an abuse of power, con-
what follows a special relation to the ceived possible even in the case of an
Apostles and to Peter as their head apostle, of a Peter. Let no proud
(Holtzmann, H. C, the passage thus ecclesiastic therefore say, Is thy servant
becoming in his view a substitute for a dog ? xpovC^tt a delayed rrapovirla.,
:
Mt. xvi. 18, 19). Ver. 41. Peter's— a prominent thought in our Lord's later
question reminds us of Mk. xiii. 37 utterances. The delay may possibly be
" What I say unto you, I say unto all, long enough to allow time for the
—
watch". Ver. 42. 6 Kvpios, the Lord, utter demoralisation of even the higher
in narrative. t£s apa, etc. in Mt. this : officials. —
Vide on Mt. roiis iraiSas,
is connected immediately with the etc., the men- and maidservants, instead
thought in ver. 40, so that Peter's inter- —
of o-uvSovXoiis in Mt. 8ixoTO(*t]o'€i: the
pellation appears as an interruption of a retention of this strong word by Lk., who
continuous discourse. Some variations seems to have it for one of his aims to
from Mt.'s text are noticeable in Lk.'s soften harsh expressions, is noticeable,
version olKoy(ifi.o«
: for SovXos, Kara- especially when he understands it as
anôrei (future) for Karia-r-qcrtv (aorist), referring to the Apostles, and even to
Oepa-ircia; for olKETCia;, a-iropirpiov for Peter. It makes for the hypothesis that
Tpo4)T|v.These changes, according to the word means not to cut into two as
Weiss and Holtzmann (H. C), are due with a saw, but either to lash unmerci-
to the parable being connected with fully, to cut to pieces in popular parlance,
the Apostles, and one can see some or to separate from the household
plausibility in the hypothesis so far as establishment (Beza, Grotius, etc.).
the first two variations are concerned, ptra twv airiarruv points to degradation
The question: who then, etc., is sup- from the confidential position of oikov^Hos
posed to answer itself: who but each of to a place among the unfaithful ; dis-
you apostles, who especially but you missed, or imprisoned, or set to drudging
—
Peter ? Ver. 42. oriTO|i€Tpiov, the due service.
portion of food a word of late Greek.
;
Vv. 47, 48. Degrees of guilt and
Phryn., p. 383, forbids the use of punishment, in Lk. only, and serving as
aiT0|ji«Tp€io-6ai, and enjoins separation an apology for the severity of the punish-
of the compound into its elements <riTOF, : ment as described in ver. 46. That
(i.«Tp€lo-9ai. The noun occurs here only punishment presupposes
anger. The
the verb in Gen. xlvii. 12 and occasionally statement now made is to the effect:
in late Greek authors. Ver. 44. aXijOus — penalty inflicted not as passion dictates
36
— : —
oAtou, 8api^(TeT<u iroXXdJs *

48. i Be \i}\ yvous, iroiiio-as 8e a|ia
irXriYWK, 8apT)a£Tai oXi'yas. irak'Ti Sc w eSoSr] ttoXu, ttoXO t^lTilflT-
crcrai irap' auToG •

Kal w irapeGcfTo ttoXu, ircpiCTCTOTepov aiTr\<Tou(Ti.v
auTcif. 49. flop rjXOoK PaXeit' els ^ ttjk yfji', Kal ti QiKot el tj8T|
bAcU *•
dni<|>0T] ; 50. P(i-nTi(7|jia 8c e^w PairTtcrOTji'ai, Kal ttojs o'U»'^x''H''*''
eojs ou 2 TcXeo-Orj 1. 8ok€it€ oti cipTJcTjc TrapEY€c6p,r]»' 8ou>'ai cc

Jas. iii. 5. ; 5
c here only TTJ Yll ;

0"X^> X^yu up.ii', dXX' ?]
' Siap.epicrp.ok, 52. eCTOirai ydp
diro Tou vuv Ttevre iv oiKU e;/! ^ 8ia|Jiefiepta|xeVot, rpcls ctti Sucti, Kal
8uo ciri TpiCTC. 53. 8iafji£pt(T0T)aeTai * iraTTjp i(f otw, Kal utos cm
iraxpi •
p.i1Tt]p ciri Ouyarpi,^ Kal 6uydTt]p eirl |xr]Tpi ^ •
irei'Gcpd ctt
TTi*' 'ujX(}>T)t' auTTJs, Kal kup.(|>T] cttI Tyji' ircj'Gepdi' aorrjs."*
* riri in ÂBL (cis in D). * e«s oxov in ÂBDL.

• evi oiKcii in Jn^BDL. * Siap,£pi(r6T)<rovTai in ^BDL minusc.
' ^BDL minusc. have Ovyarcpa, |JiT]Tcpa with or without the article.
« Omit avTTjs ^BDL.

but as principle demands. 6 8ovXo9 6 — cl, etc.how much I wish it were already
,
yvovs, etc. describes the case of a

: kindled ti = is and el after OeXw to
;
servant who knows the master's will express the object of the wish, as in
but does not do it (pT)82 ironrio-as), nay, Sirach xxiii. 14 (OeX-qo-tis «i P-tj eyevviiOTjs,
does not even intend or try to do it (pTj you will wish you had not been born).
lToip.d(ras), deliberately, audaciously Ver. 50. pdirTio-pa before the fire can :
negligent. — 8apT]<7€Tai, iroWds (irXtjyds) be effectually kindled there must come

many stripes justly his portion. — Ver. for the kindlcr His own baptism of blood,
48. 6 8J (IT) yvovs the opposite case is : of which therefore Jesus naturally speaks
that of one who does not know. What here with emotion. irtos avve'xofAai, how —
he would do if he did know is another am I pressed on every side, either with
question but it is not to be gratuitously
; fervent desire (Euthy., Theophy., De
supposed that he would neglect his duty Wette, Schanz, etc.), or with fear,
utterly, like the other, though he does shrinking from the cup (Meyer, J.
commit minor faults. He is a lower Weiss, Holtzmann, Hahn). Ver. 51. —
servant in the house to whom the master 8iap€pi.a)xov instead of Mt.'s pdxaipav,
:
gave no particular instructions on leav- an abstract prosaic term for a concrete

ing, therefore without special sense of pictorial one exactly descriptive of the
;
responsibility during his absence, and fact, however, and avoiding possible
apt like the average servant to take misapprehension as to Christ's aim =
liberties when the master is away from Jesus not a patron of war. Ver. 52. —
—
home. TravTi Se <J eSodi), etc. a general : xpets eiri Svortv, etc. three against two :
maxim further explaining the principle and two against three five in all, not ;
regulating penalty or responsibility {cf. six though three pairs are mentioned,
Mt. XXV. 15 ff.). mother and mother-in-law (p'qxrjp and
Vv, 49-53. Not peace but division nTtvQepa) being the same person. This
(Mt. X. 34-36). This section is intro- way of putting it is doubtless due to Lk.
duced by no connecting particle. Yet — 6-iri with dative = contra, only here
there is a certain affinity of thought. in N.T. Kaxd with genitive in Mt.
;
Strict fidelity demanded under penalties, Vv. 54-59. A final w7>rd to the crowd
but fidelity not easy ; times of fierce (cf. Mt. xvi, 2 f., v. 25 f.). xots oxXois — :
trial and conflict awaiting you. I fore- in Mt. Jesus speaks to the Pharisees and
warn you, that ye may be forearmed. Sadducees, in reply to their demand for
Ver. 49. TTvp : the fire of a new faith, a sign, which gives a more definite
or religion, a burning enthusiasm in occasion. But the words might quite
believers, creating fierce antagonism in appropriately have been addressed to the
unbelievers deplorable but inevitable.
; people at large. The weather-skill
âXciv, used by Mt. in reference to peace ascribed to the audience is such as any
and war, where Lk. has Souvai. rt 6e'Xu — one might possess, ana all Jews needed
— ;
48—59. EYAITEAION 5^3
54. "EXrye 8e Kal TOis ©xXois, "'Orai' iStjtc t^^ >'€<|>At)>' dcorA-
XooffaK diro ^ SoajjiuiK, eufie'ws Xeyere,^ **
'OjiPpos epxcrai •
Kal yiKcrai d here only
'
ouTw. '°
55. Kal oraK ciSroi' iTJ'ôvTa, X^ycTC, *Oti Kauaiav eorai •
xai '
yii'CTai. 56. uTTOKpiTai, to irpoawTTOi' ttj? yTJs Kal tou oupai'ou

oiSare 8oKi|jidlêi»' • tok Be KaipoK TOUTOf irols ou SoKijjid^cTe *; 57- Ti
8e Kal d<})' eauTUK 00 Kpivere to SiKaioc; 58. (Ls ydp oTrdyeis fACTd
TOU dmSiKou (TOU Itt' dpxon-a, cc ttj oSw 86s epyaaiat' dTnrjXXdxSai
dw' auToG •
fiiîroTC KaTaauprj ae irpos tov KpiTrjf, Kal 6 Kptn^s (re
irapaSui '
tw •irpdKTopi, Kai 6 irpaKTwp ae paXXr) ^ €is <|)uXaKi]i'. e here only
in N.T.
59. Xeyo) aoi, ou jxt] c|AdT]s EK€i6eK, lus ou^ Kal to eaxaTOK XcirTOf
diToSw;.
1 Omit TTjv iÂBLXA i, 33, 6g a/.

»cmin i^^BL 64.
' oTi after XeysTe in ÂBL, etc.
* For SoKifiaêTe (ADA al.) ^BLT verss. have ovk oiSarc SoKifiatciv (W.H.).
* TvapaScjcrei in i»^BD minusc. (L = T.R.)- The same authorities have âXci for
PaXXij.
« Omit ov fc^BL i Orig.
the warning. The

precise circumstances of debtor and creditor. Sis Ipyaoriav —
in which was spoken are un-
this logion (phrase here only): usually interpreted
certain. —
liri S-ucTfjiuv, in the west, the give diligence, give thine endeavour = (fa
region of the setting sun, and of the operant, a Latinism. Theophylact renders
Mediterranean. A cloud rising up firom it: give interest (of the sum owed)
that quarter meant, of course, rain (i Hofmann, offer work, labour, in place of
Kings xviii. 44, 45). Ver. 55. Kavawv, — —
money. Karatrvp^] (here only in N.T.),
the sirocco, a hot wind from the desert, lest he drag thee to the judge, stronger
bhghting vegetation (Jas. i. 11), equally than Mt.'s -irapaS^ (v. 25), realistic and
—
a matter of course. Ver. 56. -uiroKpiTai not exaggerated. —r^ irpciKTopi,, the man
seems too strong a term to apply to the whose business was to collect the
it
people, and more appropriate to a debts after the judge had decreed pay-
Pharisaic or professional audience (Mt. ment, or to put the debtor in prison till
xvi. 3). Raphel, after Erasmus Schmidt, the debt was paid. Kypke defines
translates harioli, weather prophets, irpaKTopcs " exactores
: qui mulctas
citing a passage from Lucian in support violatorum legum a judice irrogatas
of this sense. This is certainly one exigunt," citing an instance of its use
meaning of the word {vide Passow), but, from Demosthenes. Ver. 59. XeirTov, —
as Hahn remarks, the usage of the N.T. the half of a KoSpdvTtjs (Mt.'s word),
does not support it here. Ver. 57. o.^' — making the necessity of full payment in
eauTuv, from or of yourselves (sj<a sponte, order to release from prison still more
Palairet) without needing any one to
; emphatic.
tell you the right implying that the ;
Chapter XIII. Judgment to Come.
persons addressed were destitute of the This chapter continues the sombre
average moral insight {cf. Lk. xxi. 30). judicial strain of xii. 54-59. Beginning
Ver. 58. is yap introducing a legal : with a general reference to the impend-
scene from natural life to illustrate a ing doom of Israel, as foreshadowed by
similar situation in the moral world. It a reported tragedy which had befallen
is implied that if they had the necessary certain individuals, it ends with a specific
moral discernment they would see that prediction of the destruction of Jerusalem
a judgment day was hand, and under-
at similar to that which closes the great
stand that the duty of the hour was to anti-Pharisaic discourse in Mt. xxiii.
come to terms with their adversary by The dramatic effect of the prediction
timely repentance. That is hew they there is entirely lost in Lk.'s narrative,
would all act if it were an ordinary case which in subsequent chapters continues
—— : — •
564 KATA AOYKAN XIII.
XIII. I. riAPHXAN 8^ Tit'es iv aurfl tw xaipfi diraYYAXorres

oAtw irepl Twv faXiXaiuf, Siv rb aifia riiXdros cpii^c p,cTa tuk
BuviCtv auTUf. 2. Kal diroKpiOcls 6 'irjaoos^ ctircK aurots, " Aokcitc,
8ti oi FaXiXaioi ootoi dfiapruXol irapd irdrras To6s faXiXaious

iyivovTO, oTi TOiaura ^ ircirok'OaCTi.j'
; 3. ou)(i, X^y'^ ufxTv • dXX' iav
(i^ fjieTa>'OT]Te, irdrres waau'rus ' diroXeiCTGe. 4. t) ^kcTj'oi 01 ScKa
Ral^ 6ktw, ^(|>* oS; eircaci' 6 irupyos it' tw ZiXud^, Kai dir^KTeiccK
a^TOiJS) SoKciTC, 3ti oijToi ' 6<f)ciX^Tai iy^j'orro Trapd irdrras di'dpu-
irous Toi>s KOToiKoOrros ^k* 'lcpouaaXi]|x ; 5. ouxi, X^yw ujiii'
> t^BLT verst. omit o L • ravra in ^BDL.

» o)ioiMS in ^BDLT i, 13, 33, 69 ol. • Omit Kai i^^BDL.
» ovToi in ÂBKLT 33, 69 al. • BDLX al. omit ev.
its report of the teaching of Christ as if have suffered, an irrevocable fact. Ver. 3. —
the end were still a great way off. ovxt, an emphatic " no," followed by a
Vv. 1-5. The Galilean tragedy, solemn " I say to you ". The prophetic
peculiar to Lk., as is the greater part of mood is on the speaker. He reads in the
what follows, on to xviii. 14. Ver. i. — fate of the few the coming doom of the
iraprjo-av 8^, etc. The introduction to
: —
whole nation. 6|j,oio>s, in a similar way.
the gruesome story naturally implies a uo-avTcds, the reading in T.R., is stronger
temporal connection between what = in the same way. Jesus expresses
follows and what goes before i.e., some : Himself with greater intensity as He
present when Jesus spoke as reported in proceeds = ye shall perish likewise nay, ;
xii. 54-59 took occasion to tell Him this in the same way (ver. 5, uxravTug), your
piece of recent news, recalled to their towers and temples falling about your
minds by what He had said about judg- ears. —
Ver. 4. Jesus refers to another
ment and how to avert it. There is no tragic occurrence, suggesting that He
good reason to suppose that the connec- was acquainted with both. His ears
tion is merely topical, and that the were open to all current news, and His
preface is simply a literary device of Lk. mind prompt to point the moral. The
—Twv FaX. : the article implies that the fact stated, otherwise unknown to us.
story was current. —
wv to alp,a, etc. So : 64i6iX^Tai, word changed, in meaning the
the story was told among the horrified same as apiopTcdXoi, moral debtors pay-
people the blood of the poor Galilean
: ing their debt in that dismal way.
victims ruthlessly shed by Pilate while The utterances of Jesus on this
they were in the very act of offering occasion do not bear on the general
sacrifice. Perfectly credible in those question how far may lot be viewed
:
times under such a ruler, and in reference as an index of character ? which was not
to such victims, Galileans, free in spirit, then before His mind. He assumed that
restive under the Roman yoke. Similar the sufferers in the two catastrophes
incidents in Josephus, though not this were sinners and even great sinners, so
precise occurrence. —
Ver. 2. diroKpiOels acquiescing in the popular view, because
Jesus answered to an implied question. He wanted to point a lesson for the
Those who told the story expected Him whole nation which He regarded as fast
to make some remarks on it ; not such ripening for judgment. From the say-
doubtless as He did make. Soke ire, ing in the Teaching on the Hill con-
think ye ; probably that was just what cerning the Father in Heaven giving
they did think. The fate of the Galileans sunshine and rain to evil and good alike,
awakened superstitious horror prone to it is evident that He had risen not only
impute to the victims special criminality. above popular current opinion, but even
— irapa iravras t. P., in comparison above the O.T. view as to the connec-
with allGalileans. To make the point tion between physical and moral good
more vivid the victims are compared and evil. That saying implies that there
with men of their own province, dis- is a large sphere of Divine action within
position, and temptations. €Y€vovto, which moral distinctions among men are
became, were shown to be. 'ir€ir<iv9ao-i, — overlooked, that good may come to bad
—
EYArrEAION 565
dXX* ih,v fi^ ficravofiTC,^ irdrrcs ojtoiws ^ diroXeiaflc." 6. 'EXcy^ 8i

TOUTT]!' T^c irapaPoXi]*' • " luKfjw ctx^ Tis iv Tw diiireXuKi auTOU
iTe<j)OT€Ufj[,en(]i' * •
Kal ^XOe Kaptroj' ^tjtuk* iv auT^, koI oux ciJpeK.
7. €iiT€ Be irpos T^t* dfjnrcXoupY^K, 'I800, rpia Ittj ^ epxo/iai Jtjtwi'

KapiroK CI* Tjj oroKTj raoTT), Kal oux eupto-KU , €kko\j/o)' ounii' •
Ifari
Kal TTjc YT*' KarapYCi; 8. 6 Se diroKpiOcls X^y^*' Qutw, Kupie, d(t)cs
auTT)K Kal TouTO TO Itos, i<i)€i$ auT*]*'."
10. *Hf 8e SiSdaKUK iv fiif t«v <ru»'aYWY«»' î* Tois adpâai*
1 H«TavoT|<niT€ in ^DLT, * bxravrws in ^BLM i, 33 al. (vide below)

^ irt^vT. before ev tu ajiir. in ^BDLX. * £t]twv Kapirov in all uncials.
» After eTTj J^BDLT have a<|> ov (Tisch., W.H.).
«
Koirpia in fcÂBLT al. pi. (Tisch., W.H.). D has Ko<j)ivoy Koirpiwv (W.H.
marg.).
">
»« TO (xcXXov before ci St î\yt in ^BLT 33, 6g, a better arrangement.
men and evil to good men. To our Lord years. —

Ipxofjiai, I keep coming, the
it would not have appeared impossible progressive present. The master comes
that some of the best men in Israel not merely once a year, but again and
might be involved in the two calamities again within the year, at the seasons
here mentioned. when fruit may be found on a fig tree
Vv. 6-9. Parable of the barren Jig (Hahn). Cf. SovXcvu in xv. 29. ovx —
tree, peculiar to Lk., probably extem- cvpCcKw, I do not find it. I come and
porised to embody the moral of the come and am always disappointed.
preceding narratives takes the place in Hence the impatient ?KKot|/ov, cut it out
;
Lk. of the cursing of the fig tree in Mt. (from the root). ivo t( Kal: Kal points —
—
and Mk. Ver. 6. Ivktiv tlxiv tis a to a second ground of complaint. :
fig tree, quite appropriate and common in Besides bearing no fruit it occupies
corners of a vineyard, yet not the main space which might be more profitably
plant in such a place selected rather filled.
; KaTopY«i (here and in Paul's —
than a vine to represent Israel, by way epistles), renders useless Vulgate, ;
of protest against assumed inalienable occupat, practically if not verbally the

privilege. " Perish," Jesus had said right rendering. A barren fig tree
once and again (w. 3 and 5). Some renders the land useless by occupying
hearers might think What the Lord's valuable space. Ver. 8,
: 1 tovito t6 stos, —
elect people perish ? Yes, replies Jesus one year more; he has not courage to
in effect, like a barren fig tree cast out propose a longer time to an impatient
of a vineyard, where at best it has but a owner. K^Trpia (neuter plural from —
—
subordinate place. Ver. 7. ai>.iTf\ovpy6v, adjective Kdirpios), dung stuffs. A
the vine-dresser (aiiTrcXos, €pYov) here natural proposal, but sometimes fertility
—
only in N.T. ISoti, lo as of one who is better
I promoted by starving, cutting
has a right to complain. Tpia ?tt|, three roots, — so preventing a tree from
years, reckoned not from the planting of running to wood. Ver. g. els t^ —
the tree (it is three years after planting |xc\Xov if it bear the coming year well : —
that it begins to bear fruit), but from the (ev ex«i understood). Ikk<Jij/€is, if not,
time that it might have been expected in thou shalt cut it down thou, not I. It —
ordinary course to yield a crop of figs. depends on the master, though the vine-
Three years is not a long period, but dresser tacitly recognises that the de-
enough to determine whether it is going cision will be just. He sympathises vvrith
to be fruit-bearing, the one thing it is the master's desire for fruit. Of course
there for. In the spiritual sphere in when the barren tree is removed another
national life that cannot be determined will be planted in its place. The parable
•o soon. It may take as many thousand points to the truth taught in ver. 29.
—
566 KATA AOYKAN XIII
II. xai iSoo, yoi^ î*^ irvtvîa e)(ouaa d<r9evei05 Itt] S^Ka Kai*
6ktw, Kai ^k* auYKuTT-Tooaa, Kai pt) SukafitVrj AcaKuxj/ai eis t6
irarrcX^S. 12. iSwv 8e auT^»' 6 'Itjctous iTpoa€4>oS»'T){r€, Kai clirer
auTT), " Tufai, diroXAuaai Tf]<; dcrOccEias aou." 13. Kai cTrc6ir)Kcr
ouTt] Tcis x*^P<*S "fii TTapaxpTip.01 dcwpOwGT), Kai ^Soâê t6>' eccSf.
14. ATTOKpi0€i5 Se 6 dp^KTUkdywYoS' aYacaKToJt' on Tui craPPdrw

^0cpdTreo<T€v 6 'Itjctous, eXeye tw o)(Xa»,'^ " E^ i^fxepai ciCTik', ec ais
Sci epyd^CCTOai •
eV raurais * ouk ip-)(6\i€voi. QepaTTeuevQe, Kai firj tt}
^|XEpa Tou aaPPdrou." 1 5. 'Air€Kpi0T) ooc'^ auTw 6 Kupios, Kai

eiTTCc, " YTTOKpird,* cKaoTOS vîkiav Tw CTaPPdrw ou Xuei tok Pout'
ouTou T) Toi' oi'oi' diro Tfjs «})dTKT)5, Kai dTrayaywk' ^ TroTij^ci; 16.
TauTTjc 8e, Guyaxc'pa 'APpad|x ouCTai', ^k ISTjCTCf 6 larams, iSou,
SeKa Kai oktu Itt), ook c8ei XuBTJâi diro tou ScCTfiou toutou rg
' Omit T]v ^BLT 33 al. verss. ' Omit Kai i»^BT i, 209.
• Alter oxXw t^BL insert on. « avxais in JÂBLT.
• For ovv jf^BDL i, 69 al. have 8«. • woKpirai in ^BLT, etc
' ^B have airaycuv (W.H. text).
Vv. 10-17. Cure in a synagogue on a — cXeyc Tw oxX<!»: He spoke to the

Sobhath day, peculiar to Lk. Ver. 10. — .ludience at Jesus —
plausibly enough ;
Iv Tois o-a.pPao-1 may mean on Sabbaths

: yet, as so often in cases of religious zeal,
(Ha'nn, who refers to the discriminating from mixed motives. Christ's power and
use of singular and plural in Lk.) and the woman's praise annoyed him. Ver. —
imply a course of instruction in a 15. uiroKpiTai plural less personal than
:
particular synagogue for weeks. Ver. — the singular (T.R.), yet severe enough,
II. irvtvip-a dcrSeveias the Jews saw the : though directed against the class. The
action of a foreign power in every form case put was doubtless according to the
of disease which presented the aspect of prevailing custom, and so stated as to
the sufferer's will being overmastered. In make done prominent (XvJti,
the work
this case the woman was bent and could looses, that one bit of work airaytDv, :
not straighten herself when she tried. leading the animal loosed to the water,
trvYKVTTTovCTa, bent together, here only that another, vide Bengel). iroTiEei, —
;n N.T. — els to iravTeXe's goes with gives him drink, at least to the extent of
dvaKvij/ai,and implies either that she drawing water from the well, if not of
could not erect her head, or body at all, carrying it to the animal's mouth (the
or entirely. The former is more in keep- former allowed, the latter disallowed in
ing with the idea of bondage to a foreign the Talmud, z';(^cLightfootandWiinsche).
spirit (Schanz). Similar use of the — Ver. 16. The case of the woman
phrase in Heb. vii. 25. — Ver. 12. described so as to suggest a parallel
7rpoo-c(|>oSvT]o-cJesus, ever prompt to
: and contrast a daughter of Abraham
:
sympathise, called her to Him when versus an ox or ass; bound by Satan,

His eye lit upon the bent figure. not merely by a chain round the neck ;
oTToXeXvo-ai perfect for

: future, the for eighteen years, not for a few hours.
thing as good as done spoken to ; The contrast the basis ot a strong a
cneer the downcast woman while she fortiori argument. The reply is
approaches. The cure was consum- thoroughly in the spirit of Jesus, and
mated by touch when she came up to the whole incident, though peculiar to
Jesus (ver. 13), whereupon the eighteen Lk., is a credible reminiscence of His
years' sufferer burst into praise cS<i$a(( : ministry; whether placed in its true
Tov Qfiv. A lifelike moving scene. historical setting is a matter of minor
Ver. 14. But religious propriety in the —
moment. Ver. 17. The religious leaders
person of the ruler of the synagogue is and the people behave according to their
once more shocked it is a Sabbath cure. : character ; the former asliamed, not at
—
EYArrEAION 567
fllidpa rou aa^^drou ; 1 7. Kal TOUTa XeyovTOS auTou, naTTjaxu-

Koi'To Trdrres 01 drriKcip.et'oi auTw • Kal irds 6 o)(Xos €)(aipei' rirl
irdai TOis 6>'86ôis toIs yiv'oiJieKOis uir aoToG.

18. "EXeyc Se,^ " Tii'i 6|xoia ecrriK i] PaaiXcia too 660u ; itai
Ti'ci ofioiwcrw aori^w ; 19. 'Opioia eori kokkw aii'direws, of Xa^wf

dv6p(iJTTOs ePaXcK els kt}ito>' cauTou •
Kal r]u|Tj(T€, Kal cyeVejo €i$
8eV8poK fi^ya,^ Kal rd irercii'd tou oupaôu KaTecrKT]>'W(7€>' iv tois
KXdSois aoTOo." 20. Kal irdXii' elirc, " Tik-i ojAoiwaw ttjk jSaaiXeiav
TOU 6eou ; 21. ofAoia ccttI t'^jJ-T), t]*' Xa|3ouaa yuvr) ercKpuij/EC ^ cis
dXeupou aaTa Tpia, eu; ou cûfjiudv] oXok."

2 2. KAI SiEiropeueTO kutu ttoXcis koI K(op,as SiSdoKUf, Kal
' For 8e t^BL i, 13, 69 al, have ovv.

' ^BDLT codd. vet. Lat. syr. cur. omit (xcya, added by scribes in a spirit of
exaggeration.
^ cKpv\)/(v in BL minusc. (Tisch., W.H.).
convinced but as confounded, the latter Vv, 22-30, Are there few that be
delighted both by the worlts and by the saved ? This section is a mosaic of
words of Jesus. words found dispersed in the pages of
Vv. 18-21. The parables 0/ the musiard Mt. the strait gate (ver. 24) in Mt. vii.
:
seed and the leaven {Mt. xiii. 31-33, Mk. iv. 14 the pleading for admission (vv. 26,
;
30-32). Lk. may have introduced these 27) recalls Mt. vii. 21-23; '^'^ exclusion
parables here either because the joy of from the kingdom (vv, 28, 29) reproduces
the people was in his view the occasion Mt. viii. II, 12 the apothegm in ver. 30
;
of their being spoken, Jesus taking it as = Mt. xix. 30, XX. 16. The parabolic
a good omen for the future, or because word concerning the master of the house
he found in his source the two things, (ver. 25) seems to be an echo from the
the cure and the parabolic speech, re- parable of the ten virgins. The question
corded together as incidents of the same as to the number of the saved introduc-
meeting in the synagogue. In either ing the group need not be an artificial
case it is implied that the parables were heading furnished by Lk. or the compiler
spoken in a synagogue, in the latter case of his Pource.
as a part of a regular synagogue address. Ver. 22 is a historical notice serving to
This is the interesting feature in Lk.'s recall the general situation indicated in
report of these parables. It is the on^ ix. 51. So again in xvii. 11. " Luke
instance in which parables are con- gives us to understand that it is always
nected with synagogue addresses as the same journey which goes on with
their occasion. The connection is every incidents analogous to those of the pre-
way credible, both from the nature of ceding cycle," Godet. Hahn, however,
the two parables, and from the fact that maintains that here begins a new division
Jesus was wont to speak to the people of the history and a new journey to
in parables. How many unrecorded Jerusalem, yet not the final one. This
parables He must have spoken in His division extends from this point to xvii,
synagogue addresses on His preaching 10, and contains (i) words of Jesus on
tour through Galilee, e.g. (Mk. i. 39).— the way to Jerusalem (xiii. 22-35), (2)
Ver. 19. Kfjirov, garden, more exact in- words spoken probably in Jerusalem (xiv,
dication of place than in Mt. and Mk. 1-24), (3) words spoken after the return
SevSpov, a tree an exaggeration, it
; to Galilee. — SiSdaKwv, teaching ; the
remains an herb, though of unusually main occupation of Jesus as He went
large size. —
Ver. 20. The parable of the from village to village. The long section
leaven is given as in Mt. The point of from ix. 51 to xviii. 14 is chiefly didactic
both is that the Kingdom of Heaven, in- in contents, though an occasional heal-
significant to begin with, will become ing is recorded. —
Kal irop, iroi,, the Kai
great. In the mind of the evangelist is epexegetic = and at the same time;
both have probably a reference to His face set towards Jerusalem as He
Gentile Christianity. taught.
: :
568 KATA AOYKAN XIII.
iropciaf TTOiouficKOS eis 'lepouaaXi^p,.^ 23. eiirt S^ T15 auTw,

;
''
Kupie, cl oXiyoi 01 au|^6p.Cfoi " 'O 8e €itt6 irp^s auxous,
24. '*^/<y(j>viJ,€(TBe eiaeXOeik' 8icl ti)s (rrcrfjs ttuXt)?'" oti ttoWoi,
X^Y*^ "|î*'> itj'niaouo'i*' ciaeXOeiK, Kal ouk loûcrooo'H'. 25. A«}>' oii
&v eyepGi] 6 oiKoSctnroTTjs, kqI dTroKXeioTrj ttji' 6upaf, Kal ap|i](T6c
l^w toTdwai Kal Kpoucik" tt)>' Qupav, X^yorrcs, Kupie, Ku'pce,^ akoiôf
rHi.lv • Kal diTOKpiOels ^pel o|Jti>', Ouk oi8a ujaSs, iroGt*' iari • 26. Tore
apêorfle * X^YCH*, 'E^xiyop.ci' ivu-niov aou Kal iirlo\i€v, Kal ^k rats
' l«poo-oXv(ia in ^BL. ' Ovpas in ^^BDL i, 131 Orig.

• Omit second Kvp. ^BL 157 Lat. and Egypt, verss.
* B has op|t<r0e (Tisch., W.H., text), but ^DLT and many more have apSTjcOc
(W.H. marg.).
Vv. 23-24. tl AX. ol <r«C. : cl intro- waits for a certain time to receive his
Juces a direct question as in Mt. xii. 10 guests. At length, deeming that all are,
and Lk. xxii. 49 are those who are
: or ought to be, present, he rises and
—
being saved few ? irpbs avirovs, to them, shuts the door, after which no one can
not to the questioner merely but to all be admitted. Some, however, come later,
present, as the reply was of general knock at the door, and are refused ad-
concern. —
Ver. 24. ayiavilta-Bt ti%. mission. The moral of this parable is
stronger than Mt.'s (lcri\6(Tf, suggest- distinct of the former parable it was
;
ing the idea of a struggle or prize-fight be in earnest of this it is be not too

; :
(i Cor. ix. 25) in which only a few can late. — eoTToivai Kai Kpoveiv both verbs :
win, so virtually answering the question depend on ap|T|cr6e ye begin to stand :
in the affirmative. —
8ia t. <r. 0vpas, without and to knock. Some take
through the narrow door (irvXrjg, gate, in ccTTdvai as = a participle, but it is better
Mt.) no interpretation of the door here
: to take it as denoting a first stage in the
any more than in Mt. But the connec- action of those arriving late. At first
tion suggests repentance (w. 23, 25). they expect that the door will be opened
The Kingdom of Heaven is here conceived soon as a matter of course, and that they
of as a house. —
iro\Xo£ the idea is that : have nothing to do but to step in. By-
many shall desire admission and shall and-by they find it will be necessary to
not obtain it. The reason in the parable knock, and finally, being refused ad-
is the narrowness of the door, making it mission even when the door is opened,
impossible for so many to get in in a they are fain to plead (ver. 26). Kal —
short time. All are in earnest no stress ; diroKpiOcls the Kal here has the force
:
is to be laid on lr\rri(Tov<riv, shall seek, of then. The sense would have been
as if it meant something less than clearer had it been omitted. Here
«Y(iivi£co-Oe (Godet). All strive, but properly begins the apodosis of the
success is for the strongest who can sentence and the close of the parable
push the weaker aside. So in the proper = then he answering will say :
parable. In the interpretation the one I do not know you. irdflev k<ni : —
point to be insisted on is be in dead : these added words rather weaken than
earnest. strengthen the laconic ovk oI8a vp.d; oi
Vv. 25-27. Here begins a new Mt. XXV. 12 = you must be strangers, not
parable and a new sentence, though of those invited. Ver. 26. This verse—
some (Beza, Lachmann, W. and H.) is viewed by many as the apodosis of a
connect with what goes before, putting a long sentence beginning with 44)' ov
comma after l<rxTJo-otj<riv. Against this (ver. 25), and the emotional character of
is not only the change from the third the passage, in which parable and moral
person to the second (ap^-qa-Qt), but the are blended, goes far to justify them.
fact that the cause of exclusion is But it is better on the whole to find here
different: not the narrowness of the —
a new start. cvuiridv <rov, before thee,
door, but coming too late. The case either, as thy guests or hosts (Capernaum
put now is that of the master of a house feast, di nners in the houses of Pharisees),
who is giving an entertainment. He i.e., with thee or. under thine eve
; in- —
— : ' —
»3—31- EYAriEAION 569
irXareiais t^/iwk iSiSa|as. 27. ical Ipei, Afyw^ up*'* ©fix otSa
ufxds,^ -irÔcK i<rri •
dirotrrqTC dir' cjioo iravre^ 01 ' cpYdrai Tfjs
dSiKias. 28. €»c€i loToi 6 KXauOjaos Kal 6 PpuyiJios rCtv 6Z6vruy,

oTac o<j/T)o-0€* 'A^padp, Kal 'laaaK koi 'laKwjJ Kal Trdia"as Tois
irpoî]Ta$ iv -qj jSaaiXeia toG 0coG, ujxds 8e eKPa\Xo|j.efOus cû •
29. Kal TJôuaic duo dt'aToXui' Kal Suafjiuf, Kal diro ôppd Kal
KOTou, Kal d>'aKXi.0i]aorrai ek tjj âcriXcia too 660u. 30. Kal iSou,
cio'li' eoxaroi ot laovTai irpwToi, Kai etcri TrpwTOi ot laot'Tai ecrxaroi."
31. 'Et* auT]j rj) r\î.ipa.^ TrpocrfjXOoc Tifcs apio-aioi, Xeyofres

auTu, "'E^cXGe Kal iropeoou ivTcudev, on 'HpoSSTjs Bikti ac diro-
» For Xevw BT have Xc^wv (W.H.). ' Omit vp-as BLRT minusc.
» Ji^BDL al. omit 01, and ^BLR omit t»js. So D also, but with avop,iac.
* o\|/eo-e€ in BDX 69 al. » «pa in fc^BDLX al. (Tisch., W.H.).
volving a claim simply of neighbour- point is their joint testimony to the say-
hood. The former is the more likely, ing as a true utterance of Jesus. Ver. —
because it puts the case more strongly in 30. The same remark applies to this
their favour. —
Ver. 27. ovk olSa, etc. saying. As it stands here it refers to
the same answer, iteration cum emphasi Jews as the first who become last, and
(Bengel). a.ir6<rry\ri, etc. nearly as in : to Gentiles as the last who become first,
Mt. vii. 23. This answer goes entirely and the distinction between first and last
out of the parable into the moral sphere. is not one of degree, but absolute =
In the parable exclusion is due to arriving within and without.
too late ; in the spiritual sphere to Vv. 31-33. Warning against Herod
character. —
dSiKâs, Mt. has dvop,£av, by Pharisees, peculiar to Lk., but Mk.
lawlessness. Against the tendency- (iii. 6, viii. 15) has prepared us for com-
criticism Schanz remarks " dvop.ia in : bined action of court and religious
Mt. is Jewish-Christian but not anti- coteries against Jesus similar to that
Pauline, dSiK(a Pauline but not anti- against Amos (vii. 10-13), both alike
Jewish ". eager to be rid of Him as endangering
Vv. 28-30. Concluding re/lections. — their power. —
Ver. 31. c|cX0c xvii. : n
Ver. 28. Ikci, there then, according to ; shows that Lk. did not attach critical
Euthy. Zig. (tiJtc, cv Ikcivc^ t(J> Kaip^). importance to this incident as a cause of
Kuinoel also takes it as an adverb of Christ's final departure from Galilee.
time in accordance with Hebraistic QiXei 0-6 airoKT£vvai was this a lie, an
:
usage, and Bornemann cites instances inference, a message sent by Herod in

from Greek authors of the same use of order to intimidate, or a fact which had
adverbs of place as adverbs of time. But somehow come to the knowledge of the
there is not only verbally correct, but reporters ? It is impossible to ascertain.
graphic there, outside the door of the
: The answer of Jesus seems to imply
house where patriarchs and prophets that He regarded the Pharisees as
feast, shall the excluded weep and gnash messengers, and also innocent tools of
their teeth, all the more because they the crafty king. But He answers
think they have a right, as belonging to according to the ex facie character of
the chosen race, to be within. Ver. 29 — the message, that of friends warning
points to an aggravation of the misery against a foe, while probably having His
of the outcasts: men coming from every own thoughts as to where the craft and
quarter of the globe to join the festive the enmity lay. The one thing certain
company and finding admission. The is that there was low cunning some-
•but door and the too late arrival are where. The king was using the
now out of view, and for the private Pharisees, or the Pharisees the king, or
house of the parable is substituted the perhaps they were both playing the same
Kingdom of God which it represents. It game. Possibly the evangelist viewed
is needless to ask whether Mt. or Lk. the Pharisees as friends. —
Ver. 32.
has given this saying in its true place. Tfl aXuircKi ravTTn, this fox the fox ;
Perhaps neither has The important revealed in this business, ostensibly the
— — —
S70 KATA AOYKAN XIII. 32-35.
**
KTcii-oi. 32. Kai flirtv auTots, nopeuGcVxes cIiraTC rfj dXolircKi
TauTi), 'iSou, ^K^dXXu Saifioîa Kal idcrcis ^ttitcXu ^ crr|fiepoK Kal

aupiof, Kal TTJ xpiTT] TeXtioGfiai. 33. n\r]v 8ei fic cn]^>.cpov Kal
oupio>' Kal Tjj c'xofJLeVT) TropeueaOai •
on ouk ecSe'xeTai -irpo^Ji'iTTji'
dTToXe'crOai e^w 'icpouaaXi'^p,. 34. 'lepoucraXi^fi, 'lepooffaXVifi, rf
diTOKTeikouaa tous JTpo4>r|Tas, Kal Xi6oPoXoo(ra tous direaTaXfAtVoos

irpos aiiT-qy, iroadKis T|0£XT]aa eiriaucdâi xd xcKKa aoo, oy xpoTroi'
op»'i9 xT)^ eaoxT)s koaaidv viro xds irxtpuyas, Kal ouk T|0€Xr)aax€.
35- tSou, d4;iexai Uf.uk' 6 oiKOS ufjio)*' epT)p.os ^ "
dfifji' Se Xtyw ^ up-i'')
oTi* ou jXT) jjie ^ i8r]X€ ews Ay ^|tj, ox€ ' ciinjxe, EuXoyYijieVos 6
^p)(6peKos iy 6y6^^.a^l Kupiou."
' airoxeXw in J^HL 33, 124 (Tisch., W.H.).

* ÂBKL al. verss. omit epT)fji.os, tound in DXA 33 al.
' Xtyo* 8* (for «if-Ti*' Sg Xey. in minusc.) in BDX al. (W.H. with 8c in brackets).
Simply Xtyw in ^L (Tisch.).

•>
Omit oxi ^BDL (W.H.).
* For fie i8t|T€ ^B have i8tjx€ |ac ; for cus av BDL have tws ; t>^BL omit rf^t)
ox«, which may be conlbrmed to Mt.
king, but in a roundabout way

the things. The
reply of Jesus is full ol
\vo'jld-be friends may
be hit at (Euthy. dignity In effect He says
and pathos. :
Zig.). The
quality denoted by the name I am not to be driven out ot Cialilee by
is doubtless cunning, tliough there is no tlireats. I will work till the hour comes.
clear instance of the use oi the fox as the Nevertheless keep your minds easy,
type of cunning in the Scriptures else- princes and Pharisees I must soon I
where.— o-TJfiepov, etc. this note of time : endure a prophet's fate, and not here.
is not to be taken strictly. Jesus is in I go to meet it in the proper place,
the prophetic mood and speaks in though not in fear of you.
prophetic style to-day, to-morrow, and
: Vv. 34, 35. Apostrophe to yerusalem
the third day symbolise a short time. (Mt. xxiii. 37, 38), suitably introduced
xtXeiovfAtti as to form may be either here as in sympathy with the preceding
middle or passive. If middle it will utterance, though not likely to have
mean finish my healing (and teaching)
: usen spoken at this time and place, as
ministry in Herod's territory (Galilee indeed it is not alleged to have been.
and Peraea). This meaning suits the It is given nearly as in Mt. xtjv voaaiov
connection, but against it is the fact that (for xa voo-o-ia in Mt.) = a nest (nUium
the verb is never used in a middle sense suum, Vulgate), hence the young in the
in N.T., and very rarely in classics. nest. Vide remarks on Mt., ad he.
Taken passively it will mean I am : Chapter XIV. Table Talk and a
perfected by a martyr's death (Heb. xi. CoNcio AD PopuLUM. Vv. 1-24 Contain —
40, xii. 23). Commentators are much a digest of sayings of Jesus at the table of
divided between these meanings. Ver. — a Pharisee, this being the third instance
33. irXT)v, for the rest, or, on the other in this Gospel of such friendly inter-
hand, introducing the other side of the course between Him and members of the
case = I must work still for a little space, Pharisaic party. The remaining part of
yet I must keep moving on southwards, the chapter consists of solemn words on
as the proper place for a prophet to die self-sacrifice and on counting the cost
is Jerusalem, not Galilee. The second represented as addressed to the people.
note of time (<ni|i£pov) coincides with Vv. 1-6. The dropsical man healed,
the first work and moving southwards
: with relative conversation, in Lk. only
go hand in hand.- ovik IvSe'xtxai, it is {cf. Mt. xii. g-14). —
Ver. i, iv xw IXOtiv,
not fitting (here only in N.T., cf. xvii. i). etc. the indication of place and time is
:
John was murdered in Machaerus, but very vague so as to lend plausibility to

that was an offence against the fitness ol the suggestion that the introduction is
—
XIV. 1—6. EYArrEAION 57^
XIV. I. KAI eyeceTO iv tw eXGetc auTof el? oXk6v timos Twr

6.p\ovT<jiv r(i)y <l>apiaai(OJ' o-aPPciTW (jjaycii' aprot', kuI auTol âaK
TrapaTT]pou)X€»'oi auToc. 2. Kal ISou, ac9pojTi6s tis r^v uSpuiriKos
IjJiTrpoaOcf auToG •
3. Kal diroKpi6ci9 6 'Itjctous etirc Trpos tous
KOîKoAs Kal 4>api<raious, \iy<av, " El ^ elecm tw oraPPdrw Oepa-
Treucic^;" 4. OL 8e iâu)(aaai'. Kal EiriXaôfieKOs ido-axo auroi',
Kai dTrf\u(T€. 5. Kal diroKpiOels '
irpos aureus cittc, " Tii'os vfiSiv
*
ocos f] j3ous eis <|>p£ap €ji.Tr6o-€iTai'' Kal ouk eufle'ws dvacnrdCTCi auroK
et' TTJ
"^
ii|i.e'pa tou vaP^drou ;" 6. Kal ouk loxuaac dfrairoKpiOTJ k'ai
auTw '
nrpos xauTa.
'
t^BDL 59 omit ci.
^ ^BDL I, 13, 69 al. codd. Lat. vet. add i\ ov after eepaireveiv (Tisch., W.H.).
^ BDL omit airoKpi6cis-
* For ovos (^L,X i,
33) B al. have vios. D has irpoârov. Syt. cur. has ali
three: vios tj povs tj ovos (Baethgen). Vide below.
' ir«o-ciTai in ÂBL i, 13, 6g al.
« Omit TT) fc^B. 7 Omit avrw ^BDL minusc

extracted from the parabolic speeches, of reverence for the Sabbath and in fear
w. 7-24 (Holtzmann, H. C). dpxovTuv — of its strict guardians (Euthy. Zig.) not —
T. ., the house is described as that of indicated. —
Ver. 3. diroKpiOcls Jesus :
one of the rulers of the Pharisees, an addresses Himself to the double situa-
inexact expression, as the Pharisees as tion on the one hand a sick man dumbly
;
such had no rulers, being all on a level. appealing for help, on the other jealous
Omitting the article before ap. (as in B) religionists aware of His free habit and
we might take this word as in apposition expecting eccentric speech and action
and render one of the rulers, Pharisees
:
;
—
open to censure. eêaxiv, etc. first He :
rulers meaning the Sanhedrists, and asks a question as to the legality of

Pharisees denoting
religious their Sabbatic healing in a tone which amounts
tendency (so Grotius,
therefore who to an affirmative assertion, allowed to
thinks the scene was in Jerusalem). pass uncontradicted (T|o-vxa<rav) then ;
aappdro) âyciv aprov : feasting on He proceeds to answer His own question

Sabbath was common among the Jews, by healing the man (ver. 4), and finally
ex pietate et religione (Lightfoot), but the He offers an apology for the act. Ver. 5. —
dishes were cold, cooked the day before. tCvos vijAoiv, etc. an awkward Hebraistic
:
— Kui, introducing the apodosis, and the construction for tis v)xd>v ov, etc. vios —
main fact the suspicious observation of Tj Povs, a son or (even) an ox, in either
Jesus by those present at the meal case, certainly in the former, natural
(a-iiTol). Altogether a strange situation : instinct would be too strong for artificial
Jesus the guest of a great man among —
Sabbatic rules. (fipcap, a well, or cistern,
the Pharisees, as if held in honour, yet an illustration as apt to the nature of the
there to be watched rather than treated malady as that of the ox loosed from the
as a friend simple-hearted geniality on
; stall in xiii. 15 (Godet). —
tvBe'ios, at once,
one side, insincerity on the other. unhesitatingly, without thought of
Vv. 2-6. vSpuiiriKos (t!8pu\)r) here only : Sabbath rules. The emphasis lies on
in N.T., a solitary instance of this disease this word. — Ver. 6. ovk Ur. avra-
among the healing acts of Jesus. No con- (again in Rom. ix. 20):
iroKpidTJvai
ceivable reason for its being mentioned silenced but of course not convinced.
except that it was a fact.— fp.-rrpoaOcv The difference in the way of thinking
atiTov, belore Him, so that He could not too great to be overcome in a moment.
fail to see him how there as guest, ; — Luke has three Sabbath cures. The
as brought by the Pharisees to tempt present one has no very distinctive
Jesus, come there of his own motion in features. The accumulation may point
hope to be cured, though not asking out to a desire to help weak Christians to
— — — :
572 KATA AOYKAN XIV.
1 Acl« ill. 5
I Tim. iv
i6. irpwTOKXtcrias ^êX^yorro, X^ywv irpos aoTOus, 8. " OTaf kXtjGtjs;
6Tr<5 Tit'os CIS yd/Jious, pr) KaraKXiGrjs eis t^>' irpwroKXiCTiaK • jiiîroTe
imp.(5T€p69 aou T] kckXiiijlî'OS utt' auToo, 9. Kai ^XOwi' 6 ac Kai

auToc KttXô-as ^p«i aoi, Ais toutw t^ttok* Kai t<4tc ap^t] fAcr'
aioxuk'Tjs TO** €(T\aTov riitov Kariêiv. 10. dXX* orai' kXtjOtjs,
iropeuOcis dfciircaov' ^ cis t&k eoxaroi' t^tvok • ii'a, OTOf cXGtj 6
b here only K6KXT)Kois O'e, CITTT] ^ aOl, «l>lX€, *" TTpOaakcipTjOl dj-WTCpOK • T<5Te €(7Tai
in N.T.
<roi 8(5â cv'ciiviov' ^ Twt' auj'ttf OKCifi^fuiK aoi. 1 1 . on irds 6 v\î!>v
âuTOC TaTrcn'U)9i^<r€Tai •
Kai 6 TairnyStv iaurov u^fa9r](r€Tai."
12. "EXeye 8e Kai tw kckXt|k6ti auTov', ""OraK iroi^s apiorot' tj
SeiTTKOK, p,T] 4>wfe(. roi>ous aou, p.T)8e
TOt^S auyycfcis cou, p>T]Se yeiTocas irXouaious * p-TJiroTe Kai auToi at
1 avaircac in ^B al. * cpci in ^BLX minusc

* iravTwv after evuiriov in ÂBLX verss.
get above their scruples by an appeal to have taken their places before the host
the Master (Schanz). In the first and —
comes in. ap^xi *-he shame would be
•
second cases the principle of Christ's most acutely felt at the beginning of the
defence is indicated it is lawful to do : movement from the highest to the lowest
good (vi, g) you may do for a man, a
;
place (Meyer). t. ecrxarov t., the
fortiori, what it is lawful to do for a lowest place just vacated by the honoured
beast (xiii. 15). In the present case it is guest, who is humble in spirit though
not indicated. It may be you may do : highly esteemed, who therefore in his
for another what you all do for your own person exemplifies the honour and
own, son or ox (Meyer, J. Weiss) or if ; glory of being called up by the host from
need is a valid plea in any case, it is the lowest to the highest place.— Ver. ro.
valid in all cases (Schanz). irpoara.va.^r]Qi, avuTEpov " go up higlier," ;
Vv. 7-1 1. Take the lowest seat. Here A.V. and R.V. better " come up
;
begins the table talk of Jesus, consisting higher," which gives effect to the irpds.
of three discourses. The first addressed The master invites the host to come
to the guests in general is really a parable towards himself. So Field {Ot. Nor.). —
teaching the lesson of humility pointed Ver. 11: the moral of the parable; a
in ver. 11. " Through the medium of a great law of the Kingdom of God dear to
counsel of prudence relating to ordinary the heart of the Pauline evangelist, re-
social life He communicates a lesson of curring in xviii. 14.
true wisdom concerning the higher Vv. 12-14. A word to the host, also
sphere of religion " (The Parabolic parabolic in character in so far as it
Teaching of Christ). Ver. 7. eirexwv, — gives general counsel under a concrete
observing. Euthy. renders p.cp,<|>op.cvos, : particular form (Hahn), but not parabolic
blaming, in itself a legitimate meaning in the strict sense of teaching spiritual
but not compatible with irws. The truth by natural examples. Ver. 12. —
practice observed choosing the chief — 4><>>vciv used for koXciv in Hellenistic
—
places was characteristic of Pharisees Greek (Farrar, C. G. T.), denoting formal
(Mt. xxiii. 6), but it is a vice to which all ceremonious invitation as on a great
arc prone. —
Ver. 8. yajiovs, a marriage occasion (Hahn). — roiis <|>iXows, etc.
feast, here representing all great social four classes likely to be asked on
functions at which ambition for distinc- ordinary social grounds are named
tion is called into play. ivrv\i6rep6i personal intimates, brethren, relations
0-ov : this does not necessarily denote (these two form one category), and rich
one of known superior social standing, neighbours. The epithet irXoworiovs
but may mean
simply one held in more belongs to the last class alone. Friends
honour by the host (Hahn). Ver. 9. — and relatives are called because they
^X0wv 6, etc. the guests are supposed to
: are such. Mere neighbours are called
— —;

dvTiKaXecrwCTi,* Kal y^VTjrai aoi * dcTairoSofia.^ 13. dXX' orac iroiTis cRom. xi.j.
%0-)(r]V,^ KdXci TTTUXOUS) dt'OTTI^pOOS, X*^^°"S5 TU<j>XouS •

14. KOI
fiaKdpios €<rT) • on ook e)ôucrt.y dKraTToSoucai aoi •
dKTaTroSofliâcTai
ydp aot iv rg dfaardcrei twk SiKaiui'."
15. 'AKouffas 8^ Tis Twi' auvavaK€t,ii4vij)v raCra £tirei' auTui,
" MaKdpi09, OS ^ (jxlycTai dprov iv TJj âaiXcia too eeoo." 16. 'O
"
8c etirck auTu, "Af 0pUTr<5s tis iiro'n\<Tt* 8ciTri'ov p-^Y**'
'**^^' ckcIXcctc
TToXXous •
17. Kal direCTTctXc tov* 8ou\ov auToC ttj wpa tou SciTTfou
tlire.iv TOis kckXtipl^cois, "EpxetJ^Sc, oti r]8Tj €TOip,d eari * trdkra.'
18. Kal iipâto-o diro |iia5 TrapaiTcIcrOai Trdn'es.'^ 6 irpoiTOs eiirct'
auTw, 'Aypot' T|y6pao-a, Kal eyo) iiv6.yKr\v eêkQelv Kal * iScIc aoTOK •
cpwTw ac, i\€ jie irapTjnrificVoi'. 19. Kal Irepos etire, Zeuyr) ôwt'
Tjyopaaa ir^rrc, Kal iropeuofxai 8oKip,daai aurd * IpuTw ac, cê |tc
' after avriKaX. in ^BDLR

o-c i, 69 al., and voi after avrav.
* ^B have 8ox'«iv iroiiis.
» oo-Tis in iâBLPRX i, 13, 69 al. * eirowi in fc^BR i.
•cio-i in fc^LR (Tisch., W.H., marg.) ; eo-ri (T.R.) in BDX (W.H. text).
* Omit iravra ^BLR. ' iravTes irapat. in ^BDLRX verss, i
* For c$cX9civ Kai ^BDL have simply c^cXduv.

only because they are rich, or, more and its blessings than they seem to care,
generally, socially important.— fiiîroTc, and teaching that these will be offered
lest, presenting return invitations (dvTt- to those who do care indeed.
KaXeiv, here only in N.T.) as an object Vv. 16-20. CKaXecrev it was a great :
of dread, a fear unknown to the world. feast and many were asked, with a
(Hie metus mundo ignotus, Bengel.) long invitation. Ver. 17. —
clirtiv toi«
Ver. 13. SoxTjv, the same word used by kckXtjixcvois a second invitation accord-
:
Lk. in reference to the feast in Levi's ing to Eastern custom still prevailing
house, which was a gathering of the (Rosenmiiller,Aforg-*«/awrf,v. 192 Thom- ;
sort here recommended by Jesus. son, Land and Book, vol. i, chap. ix.).
(taKcipios, here and always denoting rare — Ver. 18. oiiro p.ias (supply yvaip,Y)s,
virtue and felicity = the pleasure of doing vj/vxTis, upas, or some such word im-
a kindness not to be repaid, except at plying with one mind, or at one time, or
the resurrection of the just, or by the in the same manner, here only in Greek
joy that every really beneficent action
—
literature), with one t:onsent. irapai- —
brings now. twv SiKaCwv in specifying : Tcicrdai not to refuse, but in courteous
:
the righteous as the subjects of the terms to excuse themselves. 6 wpuros, —

resurrection the Speaker has no intention the first of three, simply samples, by no
;
of indicating an opinion as to the un- means exhausting the list of possible

righteous: whether they rise at all, or excuses. —
aypov t\y6fta.(Tak a respectable :
when. excuse, by no means justifying absence,

Vv. 15-24. The great feast (cf. Mt. but excellently exemplifying preoccupa-
very naturally introduced by
xxii. 1-14), tion, the state of mind common to all. A
the pious reflection of a guest whose man who has purchased a farm is for a
religious sentiment had been touched by while very much taken up with it and
the allusion to the resurrection-felicity makes himself very busy about it every- ;
of the just. Like many other pious thing else for the moment secondary.
observations of the conventional type it ?X" avayKTjv no fewer than three Latin-
:
did not amount to much, and was no isms have been found in this sentence
guarantee of genuine godliness in the this, the use of 4po>Tw in the sense of roô,
speaker. The parable expresses this and €x* V-* "ap^gi-iip.evov (Grotius). But
truth in concrete form, setting forth that parallels can be found in Greek authors
many care less for the Kingdom of God for the first. Kypke cites an instance of
— ;
574 KATA AOYKAN XIV.
TrapT\r»j|i^»'o»'. 20. Kat ercpos eiTre, TuvatKa eyTjfxa, Kal 8id touto
ou 8u»'ap.ai eXGciK. 21. icai ii-opaYet'op.ek'os 6 80GX09 eKeiwos ^ Att-
iiyytiXe toi Kupiu auTou Taura. Tore opyiffGeis 6 oiKoSeaTr^TTjs ciTrt
Tw SouXo) auTou, "E^cXdc raxews €iS to,? TrXareias Kal pujia? ttjs
^
ir<5X€ws, Kal T0U9 TrT<i))(ous Kal dcam^pous Kal )(wXoos Kal tu4)Xoos
ticrdyayi wSe. 2 2. Kal elirev 6 S0GX09, Kuptc, yeyot'CJ' ws ^ tTre'raâs,
Kal en tottos coti. 23. Kal cIttck 6 Kupios irpos tov SouXok,
'E^cXOc eis rds 68069 tal (|>pay|xou9, Kal dkdyKacrot' elcreXGeii', ti/a
yefiiaS^ 6 orK09 fiou.* 24. Xe'yu) ydp ufilv, oti, ou8els twk 6,yhp(iiv
cKetcwc Twk' K£KXT]fji£Vw>' yeuaETai |iou tou Seiiri'ou.*'
' Omit cKCtvos tÂBDL al. ' Tt»<^. Kai,

x*>X. in ^BDL, etc.
* For «i>s ^BDLR i, e, etc., have o. * ftov o oiKos in ÂBDLX 157 e cop.
the second from Josephus. The third, pvp,as, broad streets and narrow lanes
if not a Latinism (Meyer and J. Weiss (Mt. vi. 2, q.v.) ; all sorts of people to be
say no, Schanz and Hahn yes), is at met with there and many of them in-
—
:
least exactly — excusatum me habcto. vitation to be broadcast, no one to be

— ^Ver. ig. Irepos, another his excuse ; shunned however poor or unsightly the ;
is also highly respectable, though nothing poor, maimed, blind, and halt rather to
more than a decent excuse the pre- ; be preferred, therefore expressly named
occupation very real, though the apology — such is the master's mood in his
lame. Five yoke of oxen a very important disgust at the behaviour of the well-to-do,
purchase in the owner's eyes. Ver. 20. — propertied, happy classes a violent but —
yvvaiKa ey7]|xa : most presentable excuse natural reaction. —
Ver. 22. tri tottos
of all, therefore offered sans phrase eo-Ti, yet there is room, places for more ;
preoccupation this time intense, and many more, else the servant would hardly
surely pardonable ? In the natural think it worth while to mention the fact,
sphere these are likely forms of pre- though he quite understands that the
occupation, but not necessarily either master wants the banqueting hall filled,
the only, or even the chief in the spiritual were it only to show that he can do
sphere, or those which kept the lawyers without those saucy recusants. Room
and Pharisees from accepting the teach- after such a widespread miscellaneous
ing of Jesus. Their prepossessions were invitation speaks to a feast on a grand
religious and theological. scale, worthy emblem of the magnificence
Not only these three but all decline to —
of Divine grace. Ver. 23. oSov^s Kal
come. In the natural sphere this is 4)payfiovs, "
highways and hedges " the ;
highly and unexampled.

improbable main roads and the footpaths running
Jesus, from no fault on His part as a between the fields, alongside of the
parable artist, had to make improbable hedges (Hahn) these, in the country,
;
suppositions to exemplify the fact in the answering to the streets and lanes in the
spiritual sphere, which in this instance town. The people to be found there are
was that the bulk of the Jewish people not necessarily lower down socially than
were indifferent to the Kingdom as He those called within the city, perhaps not
presented it. On the other hand, in the so low, but they are without, represent-
parables spoken in justification of His ing in the interpretation the Gentiles. —
own conduct, the case put has the dvayKao-ov, compel reflects in the first
;
highest measure of probability. Vide, place the urgent desire of the master to
e.g., those in next chapter. have an absol utely full house, in the second
Vv. 21-24. The sequel. Ver. 2i. The — the feeling that pressure will be needed
servant has done his duty and returns to to overcome the incredulity of country
make his strange report. 6pyiadcis, — people as to the invitation to them being
enraged no wonder. cêXOc rax^ws, go
; meant seriously. They would be apt to
out quickly ; no time to be lost, as all laugh in the servant's face. iva ytftio-O-p — :
things are ready; but the thing chiefly the house must be full, no excuse to be
to be noted is how the word answers taken but for a curious reason. Ver.
; —
to the master's mood irXarcia; Kal — 24. oTi ovSels, etc. to keep out the:
— —
30— 28« EYAriEAION 575

25. ZufciropcuoKTO 8e auTu o)(Xoi ttoWoi •
Kal <rrpa<|>€is ctir€ irp6s
auTOtJS, 26. " EiTis epx^TOi irpos fAe> âi ou îcrcl toi' Trarcpa eauxoO,*
(cai TT)f fiYjTepa, Kal tt)*' yui'a^Ka, Kai rd r^Kâ, Kal tous d8eX<|>ous,
Kal rds d8£X<}>ds, exi Sc Kal "^

rrjf cauTou ûxr]v, 00 Suk-arai fioo
|yia0T]Tr|s cij'ai.^ 27. Kal Sorts ou âordêi rok araupoi' auxou,*

KQt cpxerat oirio-u p,ou, ou oufarai fiou eii'ai piaOYj-rrjs. 20. tis yap 13 (to ex
plain by
tl uiiwK, OA.Wf irupyoi' oiKo8o|JiT](rai, ouxl TrpwTOk' KaOtaas "*
v|/T]4>i!êi counting).
1 So in BL al. (W.H.). t^DX, etc., i, 13, 69 al. have avrov (Tisch.).

* €Ti Se Kai in ^D (Tisch.) ; en t€ Kai in BLRA (W.H.). Vide below.
€ivai |iow (xaB. in
» ^BLMRX (Tisch., W.H.). In ver. 27 ^BL have the same
order.
* So in i^DL. B has eavrov (Tisch., W,H.).
first invited in case they should change the supreme love of the Master.— tt)v
their Of course this is spoken by
minds. •yvvaiKa, (not in Mt.) to be most " hated "
:
the master, and is no comment of Jesus, just because most loved, and excercising
though we read v(jiiv where we expect the most entangling influence. In t« —
iroi,the application to the hearers of the Kal, and moreover. The t« (BL) binds
parable intruding itself at this one point. all the particulars named into one
The reason of the master for wishing bundle renuncianda.
of vj/vx^v, —
life,
his house filled is not a high one. But oneself, most
loved of all, therefore
the ethics of parables belong to this forming the climax, and also determin-
world. They must not be transferred ing the sense of (jlio-cL The disciple is
into the spiritual sphere. to hate friends as he can hate himself
Vv. 25-35. Concio ad populum. Jesus " secundam eam partem, secundum
now appears on the way, and followed quam se ipsum odisse debet, a Christo
by " many multitudes " (6x^-ot iroXXot, "
aversam (Bengel). This last item in the
ver. 25) to whom He speaks. Thus list of things to be hated represents the
sayings which in Mt. and Mk. form part idea contained in Mt. x. 39. Ver. 27 = —
of disciple-instruction (8180x17) assume Mt. X. 38, with the idea of ability sub-
the character of popular preaching, as in stituted for the idea of worth.
the case of the Sermon on the Mount (in Vv. 28-33. Parables illustrating the
Lk.), though the subject is the conditions need of counting the cost, peculiar to
of discipleship. Lk., but intrinsically probable as sayings
Vv. 26-27. ^^' requirements of true of Jesus, and thoroughly germane to the
discipleship (Mt. x. 37-39). Ver. 26. — foregoing discourse. The connection is:
cpXCTai TTpos |i€, Cometh to me, with a It is a serious thing to be a disciple,
view to close and permanent discipleship. therefore consider well before you begin
— p,io-ci a stronger word than that
: — the renunciations required, the cross
used in Mt., where it is a question of to be borne —
as you would, if wise, con-
loving less surprising in Lk., whose
; sider before building a tower ot engaging
general habit is to soften hard sayings. in battle. —
Ver. 28. Oe'Xoiv conditional :
But the logion is presented in different participle, " if he wish " with the article it
;
lights in the two Gospels. In Mt. it is a would = who wishes. irvpyov, a tower — ;
question of being a disciple worthy of need not be magnified into a grand house
the Master (a|tos) in Lk. of being an
; with a tower. Doubtless, as Bengel
effective disciple (ov Svvarai). Love of remarks, Christianity is a great and
friends makes discipleship difficult or arduous affair, and is fitly compared cum
impossible ; on the other hand, hatred rebus magnis et arduis. But the great-
makes it easy. It is easy to be devoted ness of the undertaking is sufficiently
to a master or cause when you hate all represented by the second parable the :
rival masters or interests. Therefore first emblem may be allowed to be less

" hates " is the appropriate word here, ambitious and more within the reach of
but the practical meaning is love less, ordinary mortals. A tower of observa-
which in experience signifies hating : tion in a vineyard (Mt. xxi. 33) or for
other objects of affection in so tar as retuge in danger, or for ornament in a
they present themselves as hindrances to garden may be thought of. KaBiaaq;
— — ;
576 RATA AOYKAN xiv. 25-35.
tJjj' Bairdi'Tjk, «i e^ti tol irpos ^ dirapTiafwjK ; 29. iVo fii^TroT«
c here only Qivros auTOu 6e|xcXiOK, Kai fir) l«7xuokTOS * cKTcXâai, -navre^ 01
(6«). 0€(i)pourT69 ap^wrrai cpLirai^ciK auTw,^ 30. X^y^*^*?* "Oî outo; i

aj'GpwTTOS i^pâro oikoSo^cik, Kal ouk laûcrey cKTcXâai. 31. *H ri%
t here only PaaiXcils Tropeu6fie»'os 'aup.PaXeiK ^T^pw PacriXci ^ cis "ir^XcfioK ouxi
in sense
of fighting. „.„
KaOiaas irpwTOK ôuXcucrai
dTrovTTj<rai " Tw
,,
* ci
\yc>
ficra eiKOci xi^^^douK epxofxcfb) itr
Sut'ar^s ôtik
i i
iy S^xa
' r I
ooTOi';
x*'^^'^''''^*'
32. ci
8e fiilY^j ^Ti auTou ir^ppcj orros, TrpcaPciaK dii-ooTetXos ipotra ra^

irpos cipi^mj*'. 33. ooTus ouk irds H u\lQ)v, 8$ ooit diroTdaaerai
vacri Tois 4auTou inrdpôuaiv, ou Sucarai fxou tXvai^ p.a6T]TT)s.
34. KaXoK* TO aXas*' iav he^^ to SXas' p.wpai'OTJ, ck tiki dpToflTj-
acToi ; 35. ouTc els y>if, outc eis icoTrpiaK cuOctok cotik • c|<i)
PdXXouo-iK auT<S. 'O lxw»' wTa aKoueiK ditoo^TU."
^ For Ta irpos BDLR 225 have simply cis. * avrw cfiv. in ÂBLX al.
* (Tcpu Pacr. ÂBDLRX 33, 157 al.
orvfjLp. in
* So in D PovXevo-trai in ^B codd. vet. Lat. (Tisch.,

; W.H.).
* So in L al. vitovt. in ÂBDRXA i, 33, 69, 346.
* B omits Ta and reads ck«. ^ omits ra and reads irpos (W.H. -irpo* in text with
€is V. Ttt irpos in marg.).
^ €ivai (lov in ^BLR, * Add ovk to KaXov ^BLX 69 al.
s
aXas in BLR unc. and minusc. pi. ^D have aXa (Tisch.).
10 car Sc icai in ^BDLX al.
the attitude appropriate to deliberate, later writers that of war. iv ScKa, in,
leisurely consideration. Sairavijv, the — with, in the position of one who has
cost, here only in N.T. cl ex«i. *is »•, if — only 10,000 soldiers at comma d. |*€Ta —
he has what is necessary for (to. Seovra cikocti to beat 20,000 with 10,000 is
:
understood). —
airopTi<rp<}v = for cotnple- possible, but it is an unlikely event:
Hon, here only in N.T. and in Dion, the chances are against the king with
Halic. condemned by Phryn., p. 447.
; the smaller force, and the case manifestly
Cf. I^TipTicrp^vos in 2 Tim. iii. 17. Ver. — calls for deliberation. The implied truth
29. cfiiraCÊiv, to mock an unfinished ; is that the disciple engages in a very un-
tower is specially ridiculous height is : equal conflict. Cf. St. Paul, " we
essential. ovtos, etc., this man, con- wrestle against principalities," etc., Eph.
temptuously " this " stands for a proper
; vi. 12. A reference in this parable to
name. "Vulgo ponunt N. N.," Bengal, the relations between Herod Antipas (the
Jesus here appeals with characteristic "fox") and Aretas, his father-in-law,
tact to one of the most sensitive feel- is possible (Holtzmann, H. C). Ver. —
ings of human nature shrinking from — 33 gives the applicatio of the parable,
ridicule. Who
would care to be spoken Hofmann, Keil, and Hahn divide the
of all his days as the man who com- sentence into two, utting a full stop
menced a tower and could not finish it ? after tip,citv and rendering " So then :
Vv. 31-33. The king going to fight, every one of you! (do the same thing,
This is the affair of the few, a parable to i.e., consider). He who does not re-
be laid to heart by men aspiring to, or nounce all he hath is not able to be a
capable of, a grand career.— irvpPaXtiv disciple of mine." This is very effective
encounter in war (R.V.).
els ir<JX«p.ov, to it may have been what Jesus actually
or perhaps better " to fight a battle " said but it is hardly how Lk. reports
;
(Field, Ot. Nor.). ir(iXep.ov is so rendered His words. Ha he meant the sentence
in I Cor. xiv. 8, Rev. ix. 9, in A.V. to be read so 1 e would have put ya.f
(altered in R.V. into "war"). In after Ss. He runs the two supposed
Homer the idea of battle prevails, but in sentences into one, and so the counsel
—
:
XV. 1—3. EYArrEAION 577
XV. I. *HZAN 8e lyYtioKTCs auTw ^ irdi'Tcs ol reXwfai koi oi
dp,apT(i)Xoi, dKoucif auToO.

v'.S
Kai
,
oieyoyYUjôi'
„
oi '
-*b Ch.
»2a<Papicraioi xix.7.
Rom. xvi.
Kal 01 YpojAH'aTeis, Xeyok'Tes, " "Oti oijtos dp.apTw\ous ^ irpoaSe'xeTai, u. 29.
1 avTu ryy. in ^ÂB. D has cyy. a. »oiT€*.in ^BDL.
to deliberate is left out or latent in the course, or better still the address to the
requirement of renunciation, which is the Capernaum gathering. That they are
reason for deliberation. all three authentic utterances of Jesus
Vv. 34-35. The saying concerning need not be The first has
doubted.
salt (Mt. V. 13, Mk. ix. 50). This logion synoptical being found in
attestation,
may have been repeatedly uttered by Mt. also; the second has value only as a
Jesus, but it does not seem to be supplement to the first, and was hardly
so appropriate here as in its place in worth inventing as an independent
Mk. In this place the salt appears to parable the third is too good to have
;
denote disciples and the idea to be been an invention by Lk. or any other
genuine disciples are an excellent thing, person, and can only have proceeded
valuable as salt to a corrupt world, but from the great Master. Wendt (L. J.)
spurious disciples are as utterly worth- accepts all three as authentic, and taken
less as salt which has lost its savour. from the Logia of Mt.
Ver. 35. ovT€ els yy\v ovre cU KOirpiav, Vv. I, 2. Historic introduction. —
neither for land nor for dung (is it fit, •fia-av tyyit,ovTt<i : either were in the act
evGcTov as in ix. 62). The idea seems to of approaching Jesus at a given time
be that savourless salt is neither earth (Meyer), or were in the habit of doing
—
nor manure. iâ is emphatic = out so. The position of avTu before
they cast it, as worthless, good for lyyiEovTes in ^B
favours the latter
nothing, mere refuse, a waste substance. (Schanz). On the other hand, it is not
Chapter XV. Parables teaching improbable that the reference is to the
THE Joy of finding Things lost. Capernaum gathering. may have We
Nothing is gained by insisting anxiously here, in fact, another version of that
on historical connection here. The in- story taken from the Logia, the occasion
troduction of these beautiful parables of slightly described, the words spoken
grace at this point is a matter of tact carefully reported. In that case we may
rather than of temporal sequence, so far take iravTes following somewhat strictly,
as the conscious motive of the evangelist and not as a mere exaggeration of the
is concerned. They are brought in as a evangelist's. There were many at the
set-off to the severe discourse in the feast. The aim was to have all the out-
closing section of the previous chapter, casts of the town present (vide on Mt.
in which Jesus seems to assume a re- ix. 9-13). True, they came to feast
pellent attitude towards those who according to the other report, whereas
desired to follow Him. Here, in happy here stress is laid on the hearing;
contrast. He appears as One who (aKoveiv). The festive feature is referred
graciously received the sinful, regardless to in the complaint of the Pharisees
of unfavourable comments. The parables (<ruveo-0i£i, ver. 2). Of course there
of the Lost Sheep, the Lost Coin, and would be hearing as well as eating, and
the Lost Son are here given as a self- probably what the guests heard was just
defence of Jesus against Pharisaic fault- these same parables in slightly different
finding. Whether they were first spoken form. In that case they served first as a
in that connection, or uttered in that gospel and then as an apologia. Ver. 2. —
connection alone, cannot be determined. SicyoYVvJov the 8ia conveys the idea ol
:
So far as their main drift is concerned a general pervasive murmuring. This is

they might have been spoken to any probably not an instance illustrating
audience ; to critical Pharisees, to Hermann's remark (ad Viger., p. 856)
disciples (the first is given in Mt. xviii. that this preposition in compound verbs
12-14 as spoken to the Twelve), to often adds the notion of striving
synagogue audiences, or to a gathering (8ia-ir(vciv, certare bibendo). 01 t€ <J>. — ;
of publicans and sinners like that in the T€ (^BL) binds Pharisees and scribes
Capernaum (Lk. v. 29-32) controversial,
; together as one as close a corporation
:
didactic, or evangelic, as the case might as " publicans and sinners" (equivalent
be. Quite possibly the original setting to " sinners " in their conception,
of these parables was a synagogue dis- dp,apT(iiXovs, ver. 2). Note the order,
37
—
578 KATA AOYKAN XV.
c Actsx. î ; Kai aufea6i€i auTOis. 3. Eiire 8c Trpos auTofts t^jc irapaPoXTjr

xi. 2. I
, . , ii ' " i\ ,«.<->.iyjitiv • ^ ro
Cor. V. II. Taor»]»', Ktydiv, 4. Tis at'opwiros £5 up.we iKOLôv trpopaTa.
Gal. ii. 12. , » ,> . ~ 1 , N / » , / , -
cprjijiw, Kai TTopeuexai etrl to diroXoiXoS) ews euprj auto; 5. Kai

eupwt' eirtTiGTjo-iv eirl toos wfioos lauToG * xaipwf, 6. xal cXflwi' ei9
TOJ* otKOt', aoyKaXet tous <})iXous Kai tous y^^'''0''''^S> Xeyui' auTois,
iuyxcipTjT^ |i.oi, oTi eupof to Trp<5PaT6f jxou to d7i'oXa)X(S9' 7- X^yw

Ap,ic, oTi outw X^P^ €<TTat iv Tw oupai'w "*
cTTi cfi djxapTuXu fxeTa-
vooum, r\ ciri c>'t'€i'T]KO»'Taei'>'ca SiKaiois, oiTtFcs ou xp^ô^^ ex°"'''
* For ev e| a. ^BD i, 69 ai. have e| avruv ev.
' The texts are divided between cavTov (AEMA, etc.) and avrov (^BDL : Tisch.,
W.H.).
* «v T. ovpavw coTtti in ^BL 33, 157.
Pharisees and scribes usually the other ; (Schanz Kypke remarks that iiri with
;
way. Pharisees answers to sinners, scribes verbs of going or sending often indicates
to publicans the two extremes in charac-
;
" scopum itionis " and is usually pre-
ter and calling: the holiest andunholiest; fixed to the thing sought. Similarly
the most reputable and the most disreput- Pricaeus.) eus «vpT) —
the search not :
able occupations. And Jesus preferred perfunctory, but thorough goes on till
—
;
the baser group irpoaSe'xeTai, receives, I the lost one be found, if that be possible.
admits to His presence instead of re- ; — Ver. 5. liriTiSiicrtv, etc., he places
pelling with involuntary loathing. Kai — the found one on his shoulders not in ;
<rov€o-6i€i not only admits but also eats

: affection merely or in the exuberance of
with them. That was the main surprise his joy, but from necessity. He must
and offence, and therefore just the thing carry the sheep. It cannot walk, can
done, because the thing which, while only " stand where it stands and lie where
offending the Pharisees, would certainly it " (Koetsveld).
lies This feature, pro-
gain the " sinners". Jesus did what the bable in natural life, is true to the
reputedly good would not do, so winning spiritual. Such v/as the condition of the
their trust. mass of Jews in Christ's time (Mt. ix.
Vv. 3-7, The first parable (cf. Mt. 36, c/". " when we were without strength,"
xviii. 12-14). Ver. 3. ttjv — irapap. Rom. V. 6). x^^P'^*' ''^^ carrying— •
Ta.\nt\v the phrase covers the second

: necessary, but not done with a grudge,
parable {Lost Coin) as well as the first. rather gladly not merely for love of the
;
The two are regarded as virtually one, beast, but in joy that a thing lost has
the second a duplicate with slight varia- been found, making the burden, in spite
tions. —
Ver. 4. 15 vp.(iJv, what man of of the long way, light. He is a very
you. Even the Pharisees and scribes poor shepherd that does not bear the
would so act in temporal affairs. Every sheep that stands still, unable to walk
human being knows the joy of finding (vide Zech. xi. 16, margin). Ver. 6. —
things lost. It is only in religion that (TvyKaXei the point here is not the
:
men lose the scent of simple universal formal invitation of neighbours to sym-
truths. —
eKarov irp. a hundred a con- : pathise, but the confident expectation that
siderable number, making one by com- they will. That they do is taken for
parison insignificant. The owner, one granted. Sympathy from neighbours
would say, can afford to lose a single and friends of the same occupation,
erring sheep. Yet not so judges the fellow-shepherds, a matter ot course in
owner himself, any owner. Losing only such a case. This trait hit the Pharisees,
one (l| avTuv tv) he takes immediate and may have been added to the original
steps to recover it. ev r^ epijijicii, in the — parable for their special benefit. Ver. 7. —
untilled, untenced pasture land but of ; €v Tu ovpavJi, in heaven, that is, in the
course not so as to run the risk of losing heart of God.' Heaven is a synonym for
the whole flock it is left under the care : God in v\'. 18 and 21. r\ = more than,
of an assistant, the master taking the as if irXe'ov had preceded, so often in
more arduous task to himself. cirl after — N.T. and in Sept. = Hebrew p. The
iropev€Tai indicates not only direction
but aim goeth after in order to find.
: comparison in the moral sphere is bold,
—:
; —
3— lo. EYArrEAION 579

fieTai/oias. 8. *H Tt's * Spaxfiis exooao S^ko, ihv diroX^cn] d here ooly
Y""^
SpaxfiV fiioK, ouxi fiirrei Xu^vov, nal crapoi -rfjK oiKiai', koc ^TjTei ("hriie)'.
• eTTijieXws, ews otou ^

eupu ; 9. koI cupouaa ffuyKaXeiTai ^ ras e here oniy
4>i\a$ Kttl Tct? 3 yeiTOkas, Xeyouaa, ZoyxtipTjT^ jioi, on ciJpoi' ttjc
SpaxfAV Tji* d-ircoXecra. lo. outu, Xeyu ufiic, X'^P^ yii'eTa:

* cKUTTiO^
TWK dyyeXoji' tou 0€oO ctti, ivl dwaprwXw p.eTat'ooum.'*
1 For OTov ^BLX al. have aw (W.H.). D has simply ews.

» So in D. oTiVKaXet in fc^BKLXA «/. (Tisch., W.H.),
' fc>5BL omit this second ras. * yiverai x"*?* '" b^BLX 33.
but the principle holds true there as m East, as Tristram suggests (Eastern Cus-
the natural sphere, even if the ninety- toms in Bible Lands, p. 76). This view,
nine be truly righteous men needing no favoured by Farrar, is ignored by most
repentance. It is rational to have commentators. Ver. — 10 repeats the
peculiar joy over a sinner repenting, moral of ver. 7, but without comparison
therefore God has it, therefore Christ which, with a smaller number, would
might have it. This saying is the third only weaken the effect. evutiov tuv
great word of Christ's apology for loving ayyeXwv t. 9. the angels may be referred
:
the sinful. For the other two vide on to as the neighbours of God, whose joy
Mt. ix. 9-13 and Lk. vii. 36-50. they witness and share. Wendt (L. y.,
Vv. 8-10. The second parable, a pen- i., 141) suggests that Luke uses the ex-
dant to the first, spoken possibly to the pression to avoid anthropopathism, and
Capernaum gathering to bring the ex- because God has no neighbours.
perience of joy found in things lost home Vv. 11-32. The third parable, rather
to the poorest present. As spoken to an example than a parable illustrating by
Pharisees it is intended to exemplify the an imaginary case the joy of recovering
principle by a lost object as insigni- a lost human being. In this case care is
ficant in value as a publican or a sinner taken to describe what loss means in the
was in their esteem. A sheep, though sphere of human life. The interest in
one of a hundred, was a comparatively the lost now appropriately takes the form
precious object. A drachma was a piece of eager longing and patient waiting for
of money of inconsiderable value, yet of the return of the erring one, that there
value to a poor woman who owned only may be room for describing the repent-
ten drachmas in all its finding therefore
; ance referred to in w. 7 and 10, which
a source of keen joy to her. Ver. 8. — is the motive for the return. Also in the
a-TTTet X,, lights The verb used
a lamp. moral sphere the subject of the finding
in this sense in N.T. only in Lk. No cannot be purely passive there must be
:
windows in the dwellings of the poor self-recoveiy to give ethical value to the
a lamp must be lighted for the search, event. A sinning man cannot be brought
unless indeed there be one always burn- back to God like a straying sheep to the
ing on the stand. —
o-apoi colloquial and : fold. Hence the beautiful picture of the
vulgar for craipei, vide on Mt. xii. 44. sin, the misfery, the penitent reflections,
SrjTei lirip.eXus the emphasis in this
: and the return of the prodigal peculiar to
parable lies on the seeking Sirrei, — this parable. It is not mere scene-paint-
o-apoi, ttjTei; in the Lost Sheep on the ing. It is meant to show how vastly
carrying home of the found object of higher is the significance of the terms
quest. —
Ver. 9. avyKuXeX this calling : "lost" and "found "in the human sphere,
together of friends and neighbours (femi- justifying increased interest in the find-
nine in this case, ras «}). Kai Tas y.) pe- ing, and so showing the utter unreason-
culiarly natural in the case of a woman ableness of the fault-finding directed
hence perhaps the reading of T.R., o-oy- against Jesus for His efforts to win to
KaXeiTtti, the middle being more subjec- goodness the publicans and sinners. Je-
tive. The finding would appeal specially sus thereby said in effect You blame in
:
to feminine sympathies, il thelostdrachma me a joy which is universal, that of

was not part of a hoard to meet some finding the lost, and which ought to be
debt, but belonged to a string of coins greater in the case of human beings just
worn as an ornament round the head, because it is a man that is found and not
then as now, by married women in the a beast. Does not the story as I tpll it
— ——— — —
580 KATA AOYKAN XV.
" 12. Kal 6 vcw-

II. ETttc 8^, 'AfflpuTT^s Tis eixe 8uo uious • cTirci'
T€pos avTuy Tw irarpi, ndrep, 8(Js |aoi to înpdXXok' fi^pos ttjs ooaias.
f I Cor. xii. Kal ^ 'SielXet' aoTOis rhv îov. 13. Kal |X£T ou iroXXas ^fA^pas
<Tuvayay!iiv fiirarra 6 fcurepos uiis ATreS^p.Tio-ei' cis X'^P'''*'

p-ai^P'i''*
Kal Ikci 8ieo-K6piri<rc tt)i' ouaia^ aoToO, t,C)v dawTws- 14' Sairainfj-
CTarros Se auToO irdrra, iyiv€TO Xip.os loûpos ^ Kara T^ Xpo.y
iK€ivt\v, Kal auTos tjpâTo uorepeiaOai. 15. Kal TropeuOeis ckoXXtjOt)
iv\ TWV TroXlTWt' TTJS X'^P'^^ CKCll'tJS • Kal £ir€p,v|/€l' aUTOJ' CIS TOUS
dypous auTou PoffKCiv xoipo^S- 16. Kal 6Tre0u)i.£i yefAicrai ttjc KOiXiai'
g here only
in N.T. aoToO ^ dtro * twv ' KepaTiwv wk r\(TQ{,Qv 01 xo^po^ ' '"'^^ ouSels eSiSoo
here and
in ver. 19 aoTw. 17. Els âuTOi' 8e IKQuv eiTTC,* nicroi *"
fiicrOioi roC iroTp^s
1 For Kai (t^D, Tisch.) BL cop. have o Sf (W.H.).

' toxvpo in ÂBDL i, 33, 131.
' ycfAicrai . . . avrov in APQXrAAD, etc., codd. vet. Lat. vulg. syr. (Peshito)
sin. (Tisch.). xop^ô'^T'*'- '" i^BDLR minusc. d e f syr. cur. (R.V., W.H., text).
* CK in texts which have xopTa<r6T)vai.

* ^BL 13, 69 al. have e<}>'n-
rebuke your cynicism and melt your Vv. 14-ig. The crisis : recklessness
hearts Yet such things are happening
? leads to misery and misery prompts re-
among these publicans and sinners you flection. —
Ver. 14. Xi,p,6$, a famine, an
despise, every day. accident fitting into the moral history of
Vv. 11-13. The case put. 8vo vioi)« : the prodigal not a violent supposition
; ;
two sons of different dispositions here as such correspondences between the physi-
in Mt. xxi. 28-31, but there is no further cal and moral worlds do occur, and there
connection between the two parables. is a Providence in them. lo^vpa the — :
There is no reason for regarding Lk.'s most probable reading only becauseif
parable as an allegorical expansion of Xip,6s is feminine only in Doric and late
Mt.'s Two Sons (Holtzmann in H. C). Greek usage. va-repeurOai the result :
Ver. 12. 6 veuTcpos, the younger, with of wastefulness and prevalent dearth com-
a certain fitness made to play the foolish bined is dire want. What is to be done ?
part. The position of an elder son pre- Return home ? Not yet that the last ;
sents more motives to steadiness. to shift. —

Ver. 15. iKoXXi^dr), he attached
liripdXXov fiipos, the portion falling or himself (pass, with mid. sense). The
belonging to, the verb occurs in this sense citizen of the far country did not want
in late authors (here only in N.T.). The him, it is no time for employing super-
portion of the younger when there were fluous hands, but he suffered the wretch
two sons would be one third, the right of to have his way in good-natured pity.
the first-born being two portions (Deut, ^6<rK€iv xo^povs the lowest occupation,
:
xxi. 17). —
SieiXev the father complies,
: a poor-paid pagan drudge ; the position
not as bound, but he must do it in the of the publicans glanced at. Ver. 16. —
parable that the story may go on. îov itreBviiti, etc., he was fain to fill his belly
= ov<riav, as in Mk. xii. 44, Lk. viii. 43. with the horn-shaped pods of the carob-
Ver. 13. |mt' ov iroXXas ^p.^pas to be : tree. The point is that he was so poorly
joined to d«-cSi]p,T)a-cv he went away as : fed by his new master (who felt the pinch
soon as possible, when he had had time of hard times, and on whom he had small
to realise his property, in haste to escape claim) that to get a good meal of any-
into wild liberty or licence.
farther away
the better.
p,aKpdv: the
oio-wtus (a pr.
— thing, even swine's food, was a treat.
though realistic, is redeemed
yt\>.l<Tai T. K.,
and here only in N.T.), insalvably;
o-u^cii, from vulgarity by the dire distress of the
the process of reckless waste, free rein quondam voluptuary. Anything to fill
given to every passion, must go on till the aching void within ovScU l8(8ov, 1 —
nothing is left. This is what undis- no one was giving him this his ex- :
ciplined freedom comes to. perience firom day to day and week
! ——; —
EYAriEAlON 581
uou mpiaaeuouariv ^ aprcoi', iyu) 8e \ip,w '^

diroXXuâi ; 18. dt'aar&s
irop£U(rop.ai irpos rov irar^pa |iou, Kai Ipw auTu, ndrep, Tjfiaproj' cis
rov oupavbv KoX ii'<iTTi6v ctoo •

19. ical^ ouk^ti elfil a|ios kXt]0t]I'OI
ol<59 aou •
Troii]a<5»' (xe (is li'a tuj' fiia0iw»' aou. 20. Kal di/aords
^X0€ irpos TOK iraTcpa eaoToC. "En 8e auTou )ji.aKpdk dire'xoi'Tos,
ilhiv aurov 6 iraTtjp aoTou, Kal i(m\ayyvi<TQr], Kal Spajiuc eireTrcaeK

ETTi Toi' Tpd^TiXoi' auToC, Kal KaTe<t>iXT](r€t' auToj'. 21. etirc &€ aoTw
6 ulos>* ndrep, ^fiaproi' els tok oopacoi' Kal ccuttiî' ctou, Kal'
OUKCTt ClfAl d|lOS KXT)0T]mi Ol(5s O-QU.' 2 2. Elire 8c 6 TTOTTJp TTpis
Tous 8ouXous auTou, 'EleceyKaTe ^ tt)I' otoXtji' tt)k TrpoiTTif, Kal
ckSuaare auT<Sy, Kal Sore SaKToXioj' eis ttjv x^^P<* awToC, Kal oiroSi^-
1
So in t^DL, etc. (Tisch.). ir€pi<r<revovToi in ABP i, 94 (W.H.).
* After Xifto) t«5BL have wSc. ' Omit Kai ÂBDL and many others.
* o vios before avrut in BL i, 131 al. ' Kai omitted here also in ÂBDL, etc.
^ ^BD add iroirio-ov (os eva Twr \t.f |JiwrOiciiv o-ov (W.H. brackets). Vide below.
7 ^BL prefix the expressive raxv (D Tax«ws) and omit f^y before <rToXr\v.
to week. Giving what? Not the pods, as —cvwTTidv <rov, in iliy sight. In thy judg-
many think, these he would take without ment (Hahn) —
he knows quite well
leave, but anything better. His master what his father must think of his con-
—
gave him little famine rations, and no duct what a fool he must think him
;
other kind soul made up for the lack. (Ps. 22)

Ixxiii. —
ovKETi «lp.l, etc. (ver.
Neither food nor love abounded in that ig), fullyconscious that he has forfeited
country. So there was nothing for it all filial claims. The omission of Kal
but swine's food or semi-starvation or — suits the emotional mood.
—
home —
Ver. 17. €ls kavrhv cX9uv = Vv. 20-24. Return and reception,
either, realising the situation or, coming YJXOtv, etc., he came to his father
;
no ;
to his true self, his sane mind (for the use details about the journey, the fact simply
of this phrase vide Kypke, Ohserv.). Per- stated, the interest now centring in the
haps both ideas are intended. He at last action of the father, exemplifying the joy
understood there was no hope for him of a parent in finding a lost son, which
there, and, reduced to despair, the is carefully and exquisitely described in
human, the filial, the thought of home four graphic touches elSev first recog- — :
and father revived in the poor wretch. nition at a distance, implying, if not a
irepioraeiiovTai passive, with gen. of the
: habit of looking for the lost one (Gobel,
thing; here only in N.T. = are provided to Schanz, etc.), at least a vision sharpened
excess, have more given them than they by love lairXaYxvicrflr) instant pity — :
—
can use. Ver. 18. avao-To.; a bright awakened by the woful plight of the
:
hope gives energy to the starving man returning one manifest in feeble step,
home! Said, done, but the motive is not ragged raiment possibly also visible
high. It is simply the last resource of a Spanuv, running, in the excitement and
desperate man. He will go home and impatience of love, regardless of Eastern
confess his fault, and so, he hopes, get at dignity and the pace safe for advancing
least a hireling's fare. Well to be brought years KaT«4>'XT)(r€v kissing fervently — :
out of that land, under home influences, and frequently the son folded in his arms
by any motive. It is in the right direc- [cf. Mt. xxvi. 49, Lk. vii. 38, 45). All
tion. Yet though bread is as yet the signs these of a love ready to do anything
supreme consideration, foretokens of true to recover the lost, to search for him to
ethical repentance appear in the premedi- the world's end, if that had been fitting
tated speech —
ndrep: some sense of the or likely to gain the end. Ver. 21. The
: —
claims that long-disused word implies son repeats his premeditated speech, with
TJfiapxov, I erred perception that the or without the last clause probably with
; ;
whole past has been a mistake and folly it, as part of a well-conned lesson, re-
— els T^v ovpavbv, against heaven, God peated half mechanically, yet not insia-
— — — — ;:
;: — ';
582 RATA AOYKAN XV.
1 here, three
limes.
âra CIS Tois iTiJSas
\ ,
DuaaTc, Kai 4>aYorrcs eu^pacOufici'

t
*
23. KOI iyiyKavT€%
>iA- •»«€»
^ rhv \i.6<Tyov
24. oTi outos o uio; p,ou KCKpos

rhv 'oriTcurSr
\
Tjc, Kat df^^Tj(7€ •

Kal dTToXwXws Tji',' KOI cup^6Y). Kai r]pâvTO
€0(|)pait'ca6ai. 25. 'Hk Se 6 ulos auToG 6 irpeaPuTcpos ^f dypw •
j here only Kttl ws Epx6fxe^'09 qYY'*'^' "HJ

oî^^^, i]Kouae * <ru/x<|)<i)>'iasxal ' x^P'^*'
in NT. ^ ,
*„ 1 ,c .->«>/»/ '4
k here only 20. Kttl TTpo(TKaMcraiiivo% eva TWK iraiouc auTou, îruvvaveTO ti'
io N.T. ,
ciT)
„
TauTa. 27.
co»»
o oe citvck
>-««c,c\i»
outw, Oti o doc\(}>os coo
o
tjkci •
Kai
\
cOoorei' 6 TraTi]p ctou Tof ixoerxoK Toc aiTCUTOi', on uyiaivovra auTof

dirAajSev. 28. 'QpyiaQq 8^, Kol ouk rÔeXcK eiaeXOeii'. 6 ow^
^ 4>cp€T€ in ^BLRX, more suitable to emotional speech.
- For Kai air. iiv ^BL have r]v air. without Kai, which D also omits.
* Omit avTov all uncials. * ti av in B al. (W.H.),
• For o owv ÂBDLRX i, 33 al. have o 8«.
cerely— as ifdon't deserve this,

to say : I slaves. —
diroXwXws, lost his where- ;
I came expecting most a hireling's at abouts unknown, one reason among

treatment in food and otherwise, I should others why there was no search, as in
be ashamed to be anything higher. Ver. — the case of the sheep and the coin.
22. SovXovs their presence conceivable,
: Vv. 25-32. The elder son, who plays
the father's running and the meeting the ignoble part of wet blanket on this
noticed and reported by some one, so glad day, and represents the Pharisees in
soon drawing a crowd to the spot, or to their chilling attitude towards the mission
meet the two on the way to the house. in behalf of the publicans and sinners.
To them the father gives directions which Ver. 25. Iv aypw, on the farm of course ;
are his response to the son's proposed there every day, doing his duty, a most
self-degradation. He shall not be their correct, exemplary man, only in his wis-
fellow, they shall serve him by acts sym- dom and virtue so cold and merciless
bolic of reinstatement in sonship. toxv, towards men of another sort. Being at
quick! a most probable reading (^BL), his work he is ignorant of what has
and a most natural exclamation obliter- ; happened : the arrival and what followed.
ate the traces of a wretched past as soon —lpXo(i«vos, coming home after the day's
as possible off with these rags
; fetch ! work is over, when the merriment is in
robes worthy of my son, dressed in his full swing, with song and dance filling
best as on a gala day. k^fviyKart, bring the air. —
Ver. 26. ti ov citj Tovra, not
from the house cttoXtiv t. irp&irtjv, the contemptuous, "what all this was about"
first robe, not in time, formerly worn (Farrar, C. G. T.), but with the puzzled
(Theophy.), but in quality; cf. the second air of a man in the dark and surprised =
chariot, Gen. xli. 43 (currus secundus, what does this mean ? Ver. 27. In —
—
Bengel). SaxTuXiov (here only in N.T.) simple language the servant briefly ex-
no epithet attached, golden, e.g. (Wolff, plains the situation, showing in his words
golden ring for sons, iron ring for slaves) neither sympathy nor, still less, the re-
that it would be a ring of distinction verse, as Hofmann thinks. iYioivovTa, —
goes without saying. vnroSi^fiaTa, shoes — in good health home again and well,
;
—
needed he is barefoot and footsore and ; that is the whole case as he knows it
worn by sons, not by slaves. Robe, ring, no thought in his mind of a tragic career
shoes all
: symbols of filial
state. Ver. — culminating in repentance, or if he has
23. Tov fi.6a'\ov Tov (TiTe-uTov always : any suspicion he keeps it to himself;
one fattening for high-tides could not ; thoroughly true to nature this. Ver —
be used on a better occasion. Ver. 24 — 28. wpyitr6r\, he was angry, a very
reason for making this a festive day. slight description of his state of mind
ovTos, etc. the father formally calls him
: into which various bad feelings would
his son, partly byway of recognition, and enter: disgust, chagrin that ail this merri-
partly to introduce him to the attendants ment had been going on for hours and
in case they might not know him. veK- — they had not thought it worth while to
pos, dead, ethically ? or as good as dead ? let him know —
an impolitic oversight a ;
the latter more probable in a speech to dense of vtong and general unfair treat-
— —;

iraTTjp auTou ^fcXObjc irapeKaXei aoToi'. 29. 6 Be diroKpiOeis eiire
Tw Trarpi,^ *l8ou, ToarauTa Ittj SouXcuu ctoi, Kal ouS^ttotc ivTo\r]v
orou TrapTJXOoc, Kai ifiol ouSeitotc ISukos ep{.ôv,^ Iva fiETcl tS)v (îKuiv
/xou û^pavQS). 30. ore Se 6 oi(5s aoo oSto$ 6 KaTa(f>aYcoi' aou tok
îov p,eTtt iropcaii' ^ rjXGef', lOucras aoTw tok jjiocrxoi' toi' o-it£ut(Jk.*
31. 6 06 fXirey aurw, Te'kj'ov, (to irdvTOTi {act' ejioG ei, Kal Trd>'Ta xd
ep.a ad eorii'. 32. 6u<j>pai'dT]Kai 8e Kal x^pri^'ai eSei, on 6 d8eX<|>(5s
0-00 ctJTOS i-eKpos Tjf, Kal di'e'îfjac * •
Kal diroXwXws rjj',^ Kal eupeOrj.**
^ BD add avrov (W.H.), wanting in many copies (Tisch.).

' B has cpi(f>iov (W.H. marg.).
* Tojv TTop. in ADL (W.H. marg.). wopvojv in ^B (Tisch., W.H., textX
• Tov aiT. fioo-xov for t. |jio<r t. o-it. in ^BDLQR.
' etwtv in ^BLRA. T.R. = D, etc.
^ For Kai airoX. j^^DX i, 13, 69, etc., have simply airoXwXws with these
rjv ; BLR
omit r\v but retain Kai before airoX. (Tisch. has airoX., W.H., Kai oiroX.).
ment of which this particular neglect was joy over one sinner repenting even though
but a specimen. —6 8e TraxTjp, etc. : the the ninety-nine be truly righteous, and
father goes out and presses him to come over a prodigal returned even though the
in, very properly ; but why not send for elder brother be a most exemplary, blame-
him once that he might stop working less, dutiful son.
at
on the farm and join in the feasting and Chapter XVI. Two Additional
dancing on that glad day ? Did they all Parables on the Right Use of
fear he would spoil the sport and act Wealth. These two parables, the un-
accordingly ? The elder son has got a just steward and Dives, bear such a
chance to complain, and he makes the foreign aspect when compared with the
most of it in his bitter speech to his general body of Christ's teaching as to
father. —
Ver. 29. epi<f>ov, a kid, not to give rise to a doubt whether they have
speak of the fatted calf. |A€to tuv ({>iX(i)v any claim to a place in an authentic
fiov he would have been content if there record of His sayings. One at first won-
:
had been any room made for the festive ders at finding them in such company,
element in his life, with a modest meeting forming with the preceding three a group
with his own friends, not to speak of a of five. Yet Luke had evidently no sense
grand family demonstration like this. of their incongruity, for he passes fi-om
But no, there was nothing but work and the three to the two as if they were of
—
drudgery for him. Ver. 30. ovtos con- kindred import (êyt Sk Kal). Doubt-
:
temptuous, this precious son of yours. less they appealed to his social bias by
fiCTo, iropvwv hard, merciless judgment
: the sympathy they betray for the poor
the worst said and in the coarsest way. (cf. vi. 20, xi. 41), which has gained for
How did he know? He did not know; them a place among the so-called Ebiott'
had no information, jumped at con- itic sections of Luke's Gospel (vide Holtz-
clusions. That the manner of his kind, mann in H. C). In favour of the authen-
who shirk work and go away to enjoy ticity of the first of the two parables is
themselves. Vv. 31, 32. — The father its apparently low ethical tone which has
answers meekly, apologetically, as if been such a stumbling-block to commen-
conscious that the elder son had some tators. Who but Jesus would have had
right to complain, and content to justify the courage to extract a lesson of wisdom
himself for celebrating the younger son's from conduct like that of the unright-
return with a feast not a word of re- eous steward ? The literary grace of the
;
taliation. This is natural in the story, second claims for it the same origin and
and it also fits well into the aim of the author.
parable, which is to illustrate the joy of Vv. 1-7. The parable of the unjust
finding the lost. It would serve no pur- steward. Ver. i. «Xrye 8i Kal: the —
pose in that connection to disparage the same formula of transition as in xiv. 12,
object of the lesser joy. There is peculiar The Kal connects with sXcyc, not with
— —
584 KATA AOYKAN XVI.
XVI. I. "EAEfE 8c itai irpos roils (ioOtjtAs ofiroC,' ""Ai'Spuiros
Tis r\f irXouatos, 8s etx^*' oiito>'6|jio»' 'Kai oijtos 8i«P\ii6t) afirw is

SiaCTKopTTi^w>' xa oirdpjôKTa aurou. 2. Kal 4*ui'^<'<^S aurov etir^v
aoTu, Ti TouTO (XKoub) Trepl aou ; dTroSos tok XiyoK Ti]S oiKOkOfiias
ffoo •
ou ynp Sunôt) ^ cTi oiKoi'0|i,cii'. 3. Etirc Sc iv caurw 6
• Rom.
37 (mid.)
xi. oiKoi'ou.os,
,,,^
epoo
air ;
Ti iroii]a(ii,
,
CTKaTrrett'
on
,.,,
ouk
6 Kupios w.00
ia)(oa», eTraixeii'
->,
' d<)>aip€iTai ttji'
ai(7)(ufopai.
»>
oiKovouiaK
4. tyvmv ti
iroirjaw, tea, oraj' pcraaraOu ^ tJ]s otKO»'optas, Se'^wrrai pc cts tous
oiKOus auTwk'.* 5. Kal TTpoCTKaXeffducj'os tea lKa<TTOt' rdv XP^'^'

^ciXcTUK ToS Kuplou cauTou, eXeye tw irpwrw, FloaoK ^êiXeis tu
» Omit avTov fc^BDLR.

' So in L and many others ; ^BDP have Svinf.
' ^BD 1, 69 al. have ck after pcraaraOw.
* cavTwv in ^BPRX. avTotv in DL.
Trpos T. pa9»)Tas, and points not to sees that his master has decided against
change of audience (disciples now, Phari- him, and considers what he is to do
sees before) but to continued paraboHc next, running rapidly over all possible
discourse. pa6T)Ta9,— disciples, quite —
schemes. erKairreiv, CTraireiv these :
general might mean the Twelve, or the

; two represent the alternatives for ths
largercrowd of followers (xiv. 25), or the dismissed manual labour and begging
:
;
publicans and sinners who came to Him digging naturally chosen to represent the
(xv.i,soSchleiermacher,etc.). SiepX-pGr), — former as typical of agricultural labour,
was accused, here only in N.T., often in with which the steward's position brought
classics and Sept. construed with ; him much into contact (Lightfoot). But
dative here also with els or irpo?, with
; why these two only mentioned ? Why
accusative. The verb implies always a not try to get another situation of the
hostile animus, often the accompaniment same kind ? Because he feels that dis-
oi false accusation, but not necessarily. missal in the circumstances means degra-
Here the charge is assumed to be true. dation. Who
now would trust him ?
us Siao-KopTTi^wv, as squandering, that eiraiTetv= ">rpo<ratTetv (Mk. x. 46, John
the charge how, by fraud or by ex-
; ix.S).—Ver. 4. lyvwv too weak to dig, :
travagant living, not indicated the one ; too proud to beg, he hits upon a feasible
apt to lead to the other. Ver. 2. rt — scheme at last I have it, I know now
:
TovTo, etc. t£ may be exclamatory = —

what to do. eyvuv is the dramatic or
what do I hear this of thee ? or in-
! tragic aorist used in classics, chiefly in
terrogatory what is this that I hear of
: poetry and in dialogue. It gives greater
thee ? the laconic phrase containing a vividness than the use of the present
combination of an interrogative with a —
would. Se'liovrai his plan contemplates
:
relative clause. tov Xoyov the reference : as its result reception of the degraded
may be either to a final account previous steward into their houses by people not
to dismissal, already resolved on (so named probably the very people who
;
usually taken), or to an investigation into accused him. We

are not to suppose
the truth or falsehood of the accusation that permanent residence in other
= produce your books that I may judge people's houses is in view. Something
formyself (so Hahn). The latter would ijetter may offer. The scheme pro-
be the reasonable course, but not vides for the near future, helps to turn
necessarily the one taken by an eastern the next corner. Ver. 5. —
€va iKao-rov:
magnate, who might rush from absolute he sees them one by one, not all
confidence to utter distrust without together. These debtors might be
taking the trouble to inquire further. farmers, who paid their rents in kind, or
As the story runs, this seems to be what persons who had got supplies of goods
happened. Ver. 3. — tlire ev «. a : from the master's stores which of the ;
Hebraism, as in Mt. iii. 9, ix. 3. The two of no consequence to the point of

Steward deliberates on the situation. He the parable. —
ry irpwrip, the first, in the
— — ; —
i—8. EYAFFEAION 585

Kupio) jiou ; 6. *0 8c etirev, 'EKaToe ^({tous eXaiou. Kai' ctircK
auTw, Acâi croo to ypdjifia,^ Kai KaSiaas raxeus yP'**I'°*' iT6>'TT)Ko»n-a.
7> "Eireira iripto ctire, 2o Sc ir6arov 6<j>£i\eis ; 'O 8e eiire*', 'EKarhv

Kopou9 aiTou. Kal ^ Xe'yci auTw, Ae'lai ctou to Ypd|xp,a,* Kai ypdij/oi'
oySoi^KocTa. 8. Kal eirrjVecrec 6 Kuptos toc oiKOJ'Ofioj' ttjs dSiKias,

0bi'
9pof
OTi ip,(i>s
3'
ciroiT]0'ei' *
o«c\->«
oti 01 uioi tou aiwfos toutou fpot'iûTcpoi
/ , , b here only
ui i^.x.
1 For Kai jfÂBLR al. have o 8e.
2 Ttt Ypafiiiara in ^BDLR i (Tisch.,W.H.).

» Omit Kai BLR 13, 69 al. (Tisch., W.H.).
* Again Ta ypafifiaTa in ^BDLR.
parable = to one. Two cases mentioned, the steward's master acquainted with his
a first and a second (eTepco), two, out of new misconduct. The steward in his
many enough to exemplify the method.
; final statement, of course, put as fair a
It is assumed that all would take ad- face as possible on matters, presenting
vantage of the unprincipled concession ;
what looked like a true account, so as to
those who had accused him and those make it appear he was being unjustly
who had possibly been already favoured dismissed, or even to induce the master
in a similar manner, bribed to speak well to cancel his purpose to dismiss. And
of him. —
Ver. 6. to ypdp.iiaTa literally, : those who had got the benefit of his sharp
the letters, then a written document practice were not likely to tell upon him.
here a bill showing the amount of in- The master therefore may be supposed
debtedness. The steward would have to be in the dark it is the speaker of
;
all the bills ready. ypa.}\iov, write, i.e., the parable who is in the secret. He
write out a new bill with fifty in place of praises the steward of iniquity, not for
a hundred not merely change a hundred
; his iniquity (so Schleiermacher), but for
into fifty in the old bill. Tax««S, no
time left for reflection " is this right ? — —
"
his prudence in spite of iniquity. His
unrighteousness is not glozed over, on
Some think that the knavery had come the contrary it is strongly asserted:
in before, and that fifty was the true hence the phrase rhv o. tyjs aSiKias,
amount. That might be, but the steward which is stronger than t. o. tov aSiKov.
would keep the fact to himself. The Yet however bad he still acted wisely for
debtors were to take it that this was a himself in providing friends against the
bond fide reduction of their just debt. evil day. What follows oti. ol viol,
Ver. 7. SySoTiKovTa, eighty, a small re- etc. — applies the moral to the disciples =
duction as compared with the first. Was go ye and do likewise, with an implied
there not a risk of offence when the hint that in this respect they are apt to
debtors began to compare notes ? Not come short. The counsel would be
much they would not look on it as
; immoral if sphere it were
in the spiritual
mere arbitrariness or partiality, but as impossible tothe steward's
imitate
policy variety would look more like a
: prudence while keeping clear of his
true account than uniformity. He had iniquity. In other words, it must be
not merely to benefit them, but to put possible to make friends against the evil
himself in as good a light as possible day by unobjectionable actions. The
before his master. mere fact that the lesson of prudence is
Vv. 8-13. Application of the parable. drawn from the life of an unprincipled
There is room for doubt whether ver. 8 man is no difficulty to any one who
should form part of the parable (or at understands the nature of parabolic in-
least as far as (j>povip.c>>s ciroiT|crcv), or the struction. The comparison between men
beginning of the anplication. In the of the world and the "sons of light"
one case 6 Kvpio; refers to the master of explains and apologises for the pro-
the steward, in the other to Jesus, who cedure. If you want to know what
is often in narrative called Lord in Lk.'s prudent attention to self-interest means
Gospel. On the whole I now incline to it is to men of the world you must look.
the latter view (compjue my Parabolic Of course they show their wisdom suo
Teaching of Christ). It sins rather more, in relation to men of their own
against natural probability to suppose kind, and in relerence o worldly matters'
!
oTTcp TOi^s utous TOO <})(i)Tos cls TTj>' yev€av •n]>' laurutv eiort. 9. Kdyti)
6(ii»' \iy(i}, rioiiioraTC eauTOis ^ «})iXous eK too p.afJKOfd tt]S dSiKi'as,

iKa, oTa»' £KXiTrT]Te," Se'^wkTai 6p.as eis Tcis atwi'ious crKTjv'ds. 10. O
iriOTOs if eXa)(iaTu> Kat c>' ivoXXw iriaTos eori, Kal 6 ct* £Xa)(iaTW
aSiKos Kal iv ttoXXu aSiKos ianv. 1 1 . ei ouv iv tw dSiKui fiap-uvoi

iriOTol ouK iyiv€aOe, to dXrjOti'oi' tis u\i.iv Triareoaei ; 12. Kal el cf
tw dXXoTpiw TTiCTTol ooK cyet'caOc, to OflCTCpOV ^ TlS 6p,if 8<<JO-€l*;
13. OoSeis oiK€Tif)s 8o>'arai Suai Kopiois SooXeucic •

rj ydp tok efo
(iiiariaet, Kal Toy eTcpov dYairi^crci •
?] 4k6s dv'GelcTai, ital tou ^T^poo
KaTa4>po»'T)o-€i. 00 8uVaa0€ ©ew SouXcuEif Kal jxafJiufa."
' cavTOit before iroiT|(rciTf in ^BLR.

* So in ^caFPUTA, etc., latt. (vet. vulg.) several Fathers; t^*AB»DLRX syr.
cur. sin. have ckXitpt) (Tisch., W.H., and modern editors generally).
^ So in ÂDA al. verss. Fathers. BL have T)p,CTCpov (W.H. text).
* Suaci in ^DLR 33 a b c, etc.
v(i,iv B as in T.R.
(this the sense of els t. Ycveav, etc.). ill-gotten the more need to be redeemed
Show ye your wisdom in your way and by beneficent use ; only care must be
in reference to your peculiar generation taken not to continue to get money by
(els T. ytveav, etc., applicable to both unrighteousness in order to have where-
parties) with equal zeal. with to do charitable deeds, a not un-
Ver. 9. iyi) the use of the emphatic
: common form of counterfeit philanthropy,
pronoun seems to involve that here which will not count in the Kingdom of
begins the comment of Jesus on the Heaven. The name for wealth here is
parable, ver. 8 being spoken by the very repulsive, seeming almost to imply
master and a part of the parable. But that wealth per se is evil, though that
j. Weiss (in Meyer) views this verse as a Jesus did not teach. eKXtTrxj, when it —
second application put into the mouth of (wealth) fails, as it must at death. The
Jesus, but not spoken by Him, having other reading, iKXiwrire" (T.R.), means
for its author the compiler from whom " when ye die," so used in Gen. xxv.
Lk. borrowed (Feine's Vork. Lukas). He 8. —alo>viov9 cKTjvas, eternal tents, a
finds in vv. 8-13 three distinct applica- poetic paradox = Paradise, the poor ye
tions, one by Jesus, ver. 8; one by the treated kindly there to welcome you
compiler of precanonical Lk.,ver. 9 and ; Believing it to be impossible that Jesus
one by Lk. himself, w. 10-13. This could give advice practically suggesting
analysis is plausible, and tempting as the doing of evil that good might come,
superseding the difficult problem of find- Bornemann conjectures that an ovi has
ing a connection between these sentences, fallen out before iroi.r]<r€T€ (fut.), giving
viewed as the utterance of one Speaker, as the real counsel do not make, etc. :
the Author of the parable. Ver. 9 ex- Vv. 10-13. These verses contain not
plicitly states what ver. 8 implies, that so much an application as a corrective
the prudence is to be shown in the way of the parable. They may have been
—
of making friends. ((>iXov$ the friends : added by Lk. (so J. Weiss in Meyer,
are not named, but the next parable and Holtzmann, H. C.) to prevent mis-
throws light on that point. They are understanding, offence, or abuse, so
the /oor, the Lazaruses whom Dives did serving the same purpose as the addition
—
not make friends of to his loss. The " unto repentance " to the saying, " I
counsel is to use wealth in doing kind- came not to call," etc. (v. 32) another ;
ness to the poor, and the implied doctrine instance of editorial solicitude on the
that doing so will be to our eternal part of an evangelist ever careful to
benefit. Both counsel and doctrine are guard the character and teaching of
held to apply even when wealth has been Jesus against misunderstanding. So
ill - gotten. Friends of value for the viewed, their drift is " the steward was :
eternal world can be gained even by the dishonest in money matters do not ;
mammon of unrighteousness. The more infer that it does not matter whether you
— '
9-i8 EYArrEAION 587

14. Hkouoc 8e TooTa irdcTa Kai^ 01 âpiaaioi îkdpyvpoi uirdp-
"
XOfxes, Kai i^€p.vKTr\pit,ov auxdi'. 15. Kal elirev aurois, 'Yfieis
core ol SiKaioG^TCS laoxous ivdmov rStv dfOpojirwv, 6 Be ©€05
YifcJCTKei Tois KapSi'as up-wc • otu rb iv dvOpoSuots uil/TjXof pSAuyiJia
ivutriov Tou ©€ou iariv^ • 16. 'O I'op.os Kal 01 Trpoc})r]Tai tws
'iwdfkou • diTo TOTC 1^ Pao-iXcia tou ©£ou euayY^îêTai, Kal iras
els auTTji' pid^crai. 17. EuKOTrcSrcpoi/ 8^ iari rov oupafoc Kal ttji'
yr[v irapeXêic, ?j tou foixou p.iai' Kepaiai* Treo-eic. 18. (las 6

diroXuui' TTjc yui'aiKa auToG Kal ya\L(av iripav ^
p,oi)(€uci Kal irds
1 Omit Kai i^BDLR 157. * Omit tamv J^ÂBDL al.
» For €us (in D al.) ^BLRX i, 13, 69 al. have jiexpt (Tisch., W.H.).
* Omit iros here BDL 67, 6g a^. verss.
be honest or not in that sphere. It is the reverse of the real truth the con- ;
very necessary to be faithful even there. ventionally high, estimable, really the
For faithful in little faithful io much, un- low the conventionally base the truly
;
faithful in little unfaithful in iflucb. He noble. —

Ver. 16 = Mt. xi. 12 and 13, in-
who untrustworthy in connection with
is verted, introduced here in view of ver.
worldly goods is unworthy of being en- 31. —
Ver. 17 = Mt. V. iS, substantially.
trusted with the true riches the unjust ; Ver. 18 = Mt. V. 32. Its beaxing here
administrator of another's property will is very obscure, and its introduction in a
not deserve confidence as an adminis- connection to which it does not seem to
trator even of his own. In the parable belong is chiefly interesting as vouching
the steward tried to serve two masters, for the genuineness of the logion. J.
his lord and his lord's creditors, and by Weiss suggests that its relevancy and
so doing promoted his own interest. point would have been more apparent
But the thing cannot be done, as even had it come in after ver. 13. On the
his case shows." This corrective, if not critical question raised by this verse, vide
spoken by Jesus, is not contrary to His J. Weiss in Meyer.
teaching. (Ver. 10 echoes Mt. xxv. 21, Vv. ig-31. Parable of the rich man
Lk. xix. 17 ver. 13 reproduces verbally
; and Lazarus. This story is hardly a
the logioi' in Mt. vi. 24.) Yet as it parable in the sense of illustrating:; by an
stands here it waters down the parable, incident from natural life a truth in the
and weakens the point of its teaching. spiritual sphere. Both story and moral
Note the epithets applied to money the : belong to the same sphere. What is the
little or least, the unjust, and, by impli- moral ? If Jesus spoke, or the evangelist
cation, the Jleeting, that which belongs to reported, this story as the complement of
another (t^ dXXorpCo)), Spiritual riches the parable of the unfaithful steward, then
are the " much," the " true " to dXrjOivbv, for Speaker or reporter the moral is see :
in the Johannine sense = the ideal as what comes of neglecting to make friends
opposed to the vulgar shadowy reality, of the poor by a beneficent use of wealth.
" our own " (T||j[.eT£pov). Looking to the end of this second
Vv. 14-18 form a "somewhat heavily " parable," ver. 31, and connecting that
built bridge " (H. C.) between the two with ver. 17, we get as the lesson : the
parables, which set forth the right and law and the prophets a sufficient guide
the wrong use of riches. — Ver. 14. to a godly life. Taking the first part of
(t)iXdp7vpot an interesting and very
' the story as the main thing (w. 19-26),
credible bit of information concerning and connecting it with the reflection in
the Pharisees (2 Tim. iii. 2). I|€(jidkt- ver. 15 about that which is lofty among
T^piôv (tK and [ivKTrjp, the nose), turned men, the resulting aim will be to exemplify
up the nose at, in contempt, again in by an impressive imaginary example the
xxiii. 35. —Ver. 15. ivuiriov r, d. :
cf, reversal of positions in this and the next
the statements in Sermon on Mount (Mt. world the happy here the damned
:
vi.) and in Mt. xxiii. 5. — oxt, etc. : a there, and vice versd. In that case the
strong statement, but broadly true con- ; parable simply pictorially sets forth the
ventional moral judgments are very often fact of reversal, not its ground. If with
— ;
:; — —
6 dl7ro\eXufi^nr]f diro d^Spos yaiidv ^t.oi\€uei. 19. "At'OpuTro^ %i Ti;

c herf and r\v irXooaios, K-oX et'cSiSuaKCTo Trop4>upai' KttL ' puavov, eii^paiv6\i.€vos
xviii. 12 Ka0' ^p.^pa*' Xafiirpais. 20. TrT(«>)(6s 8e T1.5 ijt'^ iv6\Lar[. Adâpos,
d here onl> OS" ePE'PXrjTO irpos TO*' •|ûXw^'a auToG *"
i^XKupi^f os * 21. Kal ^lOufiwK
in N.T.
XopTaCTDTicai diro
js-.i/i<.
toj»' 4'iX'*^*' '^'^*'
/ J^«
"•nrrorruk' diro ttjs TpaTretTjs too
/» «
ttXouctiou •
dXXd Kal 01 KUkcs lpx<5|i.€coi dTTcXeixof ^ rd cXkt] aurou.
2 2. eYe'f€TO §€ diroOai'eli' TOk' irrwxof, Kal diT€C€)(0TJ»'at auxof otto

TWK dyy^w*' f IS Toc koXttoj' tou " 'A^padfji •
direOafc 8c Kal 6
1 Tts without r\v in ^BDLX 33, 157, etc.

''
Omit OS ^BDLX 33, 157. * ciXk. in ÂBDL and many more.
* Omit Twv \}/ixiwv t<5BL verss. (Tisch., W.H.).
' iircXcixof in tÂBLX 33. • Omit tov all uncials.
Bome (Weiiisacker, Holtzmann, Peine, lazaretto, lazar, etc. Ver. 2 1 liriSvpiov, — .
J. Weiss) we cut the story into two, an desiring, perhaps not intended to suggest
original part spoken by Jesus and an that his desire was not gratified. Suppose
addition by a later hand, it will have two morsels did come to him from the rich
morals, the one just indicated, and man's table, not meant for him specially,
another connecting eternal perdition with but for the hungry without, including
the neglect of the law and prophets by a the wild street dogs, would that exhaust
worldly unbelieving Judaism, and eternal the duty of Dives to his poor brother ?
salvation with the pious observance of But the trait is introduced to depict the
the law by the poor members of the poor man's extreme misery rather than
Jewish-Christian Church. On this view the rich man's sin. dXXd Kal no — :
vide J. Weiss in Meyer. ellipse implied such as that supplied by

Ver. 19. avOpwiros 8J, etc. either : the Vulgate et nemo illi dabat.
: Borne-
there was a certain rich man, or a certain mann supplies " not only was he filled
:
man was rich, or there was a certain with the crumbs," etc., but also, etc. {oi
man rich, this the first fact about him. p.dvov Ixoprdo'flTj a.ifh twv i|/ixit»v
— Kal introduces the second, instead of irXovo'iov, dXXd, etc.).—dXXa simply in-
OS, after the Hebrew manner. Trop4)ijpav — troduces a new feature, and heightens
Kal Pvo-o-ov his clothing of the costliest
: the picture of misery (so Schanz) = he
" purple without, Egyptian byssus under- was dependent on casual scraps for his
neath " (Farrar in C. G. T.). Xafji-rriuis — food, and moreover, etc. tire'Xtixov, —
(from Xd(jnr(i)), splendidly, characterising licked (here only in N.T.) was this an ;
his style of living life a daily feast

; aggravation or a mitigation ? Opinion is
—
here only in N.T. Ver. 20. Adâpos much divided. Or is the point that dogs
gives the impression of a story from real were his companions, now licking his
life, but the name for the poor man is in- sores (whether a benefit or otherwise),
troduced for convenience in telling the now scrambling v/ith him for the morsels
tale. He has to be referred to in the thrown out ? The scramble was
as
sequel (ver. 24). No symbolic meaning much a fact as ths licking. Furrer speaks
should be attached to the name. irpbs — of witnessing dogs and lepers waiting
TOV nrvXclva avTov Lazarus is brought
: together for the refuse {Wanderungen,
into relation with the rich man. This p. 40). —Ver. 22. The end comes to the
favours the view that the moral is the two men. — d'7r€V£x8'')vai the poor man :
folly of neglecting beneficence. If the dies, and is carried by angels into the
story were meant to illustrate merely the bosom of Abraham the man, body and
;
reversals of lot, why not describe soul (so Meyer), but of course this is
Lazarus' situation in this world without poetry. What really happened to the
reference to the rich man ? Is he placed carcase is passed over in delicate re-
at his 'door s!-nply that he may know serve. kTa.^Tt\ Dives was
of course
:
him in the next world ? clXKufxevos — : buried with all due pomp, his funeral
covered with ulcers, therefore needing to worth mentioning. (" It is not said that
be carried to the rich man's gate the poor man was buried because of the
supposed to be a leper, hence the words meanness of poor men's burial, but it ii
— — —
ig — 26, EYArrEAION 589
irXooCTtos, Kal iTdî\. 23. kui iv tw aStj cirdpas rods 6(^0aX|jLo6s

auTouûirdpxuk' ef âacit/ois, opa rbv^ 'A^paci)ji diro p-aKpoOec, xal
Adt,apoy iv tois K(5\Trois auToO •
24. Kal auTos <j>'^''i1<ôiS etire, ndrep
AjBpadp,, eXtTjCT^c fjie, Kal Tr^jiij/oi' Adlâpoc, iva PdijiT) to aKpo*' tow
SaKTuXou auTOu uSaTos, Kai KaTa\j/uîr) ttjc yXwo-adv jaou •
oti crSucw-
fiai iv TT] sf^Xoyi TauTT). 25. Eiire 8e 'AjSpad/x, TeKi'ot', li-i/i^cTflifjTi
OTi diTâPes <Tu ^ Ta dyadd cou ei* r^ ^wrj crou, Kal Adâpos ofjiotus
Ta KttKd •
yuv 8e o8e ^ TrapaKaXeiTai, oru 8e oSuvaaai. 26. Kal eirl*
irdCTi TouTOis, fieTaû r\[kS)v Kal u/xwf x<i<''P'<* ji^ya caTr^piKTai, ottws
oi OeXokTes SiaPTji/ai erreuSej'* irpos up,ds, fit) SucufTai, jiTjSe 01*
1 Omit Tov i^BDLX,

» Omit <rv t>5BDL, etc., verss.
2 oSe only in minusc. w8e is the approved reading.
* ^BL bed f and vulg. cop.
€v iracri t. in (Tisch., R.V., W.H.).
* fvdtv in ÂBLX al. D omits.
« Omit 01 before cKeieev ^BD (W.H.).
said expressly of the rich man, Sia rh a very full share (no avTov after KaKa).—
iroXvTeX.es ti^s twv irXovtriwv Ta(j>fjs." vvv 8e, but now, the now of time and of
Euthy. Zig.) logic : the reversal of lot in the state
Vv. 23-26. In the other world. ev — after death a haid fact, and equitable.
TO) ^8x1 from the O.T. point of view
: The ultimate ground of the reversal,
Hades means simply the state of the character, is not referred to it is a mere ;
dead. Thus both the dead men would question of fairness or poetic justice.
be in Hades. But here Hades seems = Ver. 26. The additional reason in this
hell, the place of torment, and of course verse is supplementary to the first, as if
Lazarus is not there, but in Paradise. to buttress its weakness. For the tor-
airo fi.aKp60ev Paradise dimly visible,
: mented man might reply surely it is :
yet within speaking distance this is ; pressing the principle of equity too far to
not dogmatic teaching but popular de- refuse me the petty comfort I ask. Will
scription so throughout. ev tois k^X-
;
— cooling my tongue increase beyond what
TTois : plural here {cf. ver. 22) ; so often is equitable the sum of my good things ?
in classics. — Ver. 24. rieiTep 'A. the : Abraham's reply to this anticipated ob-
rich man, Lazarus, is a Jew, and
like jection is in effect we might not grudge
:
probably, as a son of Abraham, very you this small solace if it were in our
much surprised that he should find him- power to bring it to you, but unfortu-
self in such a place (Mt. iii. 8, 9), and nately that is impossible.^v (eirl, T.R.)
still hoping that the patriarch can do iracri tovtois, in all those regions : the
something for him. KaTavj/vIx) (xaTa- — cleft runs from end to end, too wide to be
\|/vx**> here only in N.T.) surely that : crossed you cannot outflank it and go
;
small service will not be refused If the 1 round firom Paradise to the place of tor-
flames cannot be put out, may the pain ment. With eiri the phrase means, " in
they cause not be mitigated by a cooling
drop of water on the tip of the tongue ?
addition to what I have said ". xd<r|xa
fjie'ya, a cleft or ravine (here only in N.T.),
—
— a pathetic request. Ver. 25. Te'Kvov — : vast in depth, breadth, and length an ;
answering to ReiTep, introducing in a effectual barrier to intercommunication.

kindly paternal tone a speech holding The Rabbis conceived of the two divisions
out no hope, all the less that it is so of Hades as separated only by a wall,
softly and quietly spoken. to. a-yadd a palm breadth
a finger breadth
or
o-ov, TO. KaKtt you got your good things
: {vide Weber, Lehre
des Talmud, p.
— what you desired, and thought you 326 f.).— oirws implies that the cleft
—
had a right to Lazarus got the ills, not is there for the purpose of preventing
what he desired or deserved, but the ills transit eifclw*- way location fixed and;
to be met with on earth, of which he had final

— ;
^90 KATA AOYKAN XVI. a7--3r.
^KCiOec Trp&$ i^fAas Siaircpucrif. 27. Etirc Zi, 'EpuTU ouc ac,^ -irdrep,
I»'a iT^fi\{iT]s auTov' CIS tov oIkov toG irarp^s fiou, 28. e'xw Yîp irecTe
dSc\4>ou$ •
oTTCiJS 8iafjLapTupr]Tai auTOis, t»'a p.^ nal auTot eXOwaic
eis T^K ToiroK TOUTOc TTJs âadi'ou 29. \iyei auxw ^ 'APpadp,,
"E)(0ucri McoCTca Kai tous irpo<|)T]Tas ' dKOuadruaai' auru>v. 30. O Se
C11T61', Ouxi, iraTcp 'Appadp, •

dW idv tis diro t'CKpSv iropcuGrj irpos
auTous, p.erai'oi^ffouCTii'. 31. Eiire 8e aoxw, Ei Muaews xai tuiv
•irpo4>T]Twi' ouK dKououaii', ou8^, idv tis ^« I'eKpaii' di'tttrrp, TttiaQ-r\~
aovrai."
» For ovv an (SJLX, etc., Tisch.) ABD 69 a/, have a* ovv (W.H.).
2 Many authorities (J<^BDL, etc.) add 8c after Xcyci, and i>^BL omit avxM. D
has enrev.
Vv. 27-31. Dives intercedes for his pent (Hahn), By taking ireio-flTio-ovTai
brethren.—Yer. 27. oZv = ii no hope for as meaning something less than p,«Ta-
me, there may be for those still dear to and emphasising the
voiicro-uo-iv, differ-
me. Possibility of transit from Paradise ence between £k vEKpwv dvao-Tfj and d-n-o
to earth is assumed. That this is desired vcKptiv Ti-opevGfj (ver. 30), Trench {Notes
reveals humane feeling. No attempt to on the Parables) makes this point " : A
show that Dives is utterly bad. Is such far mightier miracle than you demand
a man a proper subject for final damna- would be ineffectual for producing a far
tion ? —
Ver. 28. d8€X<j>ovs, brothers, in slighter effect". It is doubtful if the
the literal sense. Why
force on it an contrast be legitimate in either case
allegorical sense by finding in it a refer- certainly not as between "repent" and
ence to the Pharisees or to the Jewish "be persuaded". In the other case
people, brethren in the sense of fellow- there may be the difference between an
countrymen ? Five is a random number, apparition and a resurrected man. It
true to natural probability a large enough ; may be noted that the resurrection of
family to make interest in their eternal Christ and of Christians is spoken of as
well-being on the part of a deceased CK vcKpiv {vide Lk. xx. 35), while the
member very intelligible. — 8ta(jiopTijpt]- general resurrection is 17 dvaa. twv vjk-
Ttti, urgently testify to, telling them how pciv (e.g., I Cor. XV. 42).
it looks beyond, how it fares with their Chapter XVII. A Collection of
brother, with the solemn impressiveness Sayings, including the Parable of
of one who has seen.— Ver. 29. Motvia, Extra Service. This chapter gives the
etc. cf. xviii. 20, where Jesus refers the
: impression of being a group of fragments
ruler to the commandments. Moses, or with little connection in place, time, or
the law, and the prophets = the O.T., topic, and nothing is gained for exegesis
the appointed, regular means of grace. by ingenious attempts at logical or topi-
Ver. 30. oiixi> a decided negative = nay 1 cal concatenation. If we view the group
that is not enough so he knew from his
; of parables in chaps, xv., xvi. as a mass
own experience the Scriptures very good
; which has grown around the parable
doubtless, but men are accustomed to of the Lost Sheep as its nucleus, and
them.— TIS diro veKpwv something un- : reflect that that parable with the say-
usual, the preaching of a dead man ings in xvii. 1-4 is found in Mt. xviii.,
returned to life, that might do.— Ver. 31. we may with some measure of confidence
eltrt hi Abraham does not plead im-
: draw the inference that the discourse
possibility as in reference to the first on humility at Capernaum was the
request he simply declares his unbelief
; original loctis of at least these elements
in the utility of the plan for converting of Luke's narrative. That they are
the five. The denizens of Paradise set mixed up with so much matter foreign
little value on the unusual as a means to Mt.'s record speaks to extensive
of grace. Abraham does not say that a transformation of the tradition of our
short-lived sensation could not be pro- Lord's words by the time it reached
duced he does say that they would not
; Lk.'s hands (vide Weizsacker, Unter-
be persuaded (TreiaSrâovToi), i.e., to re- suchungen, p. 177).
— ; — —
XVII. 1-5. EYArrEAION 591

XVII. "
I. EiriE Sfi irpos Tous |jia0T)Tds,^ 'Ai/eVSeKToc cori too jxtj
i\Qe.ly TO, cTKdcSaXa - • oual 8e ^ 8i' ou €p)(eTai. 2. XuaixeXet aoxw,

ei fxu'Xos ot'iKos ^ TTepiKeiTtti irepl rof rpax^Xot' aoToC, Kal eppiTrrat
€is TT)i/ QdXaCTCTai', ^ it'a o-KacSaXiar] eca Twi' jxiKpcji' tootwi'.^
3. Trpoo-e'xeTe eaurois. eac 8e djjidpTT] eis ae "^

6 d8£X({>d9 ctoo,
eiriTifATfjo-oi' auTw • Kal edf p-erai/oi^CTTj, d<j)es aoTw. 4, Kal cAf
eiTTdKig TTJs ^p.e'pas djjidpTT] "^
eis ae, Kal eirrdKis ttjs ^
Hficpas
eiTioTp£'i|/T] eTTi ae','' X^y'^''^ MeTacow, d<})i]creis auTw."
5. Kal eiTTov oL dirocTToXoi rw Kupi'w, " npoaOes îxik Triarii'."
^
ijÂBDL rt/. verss. add avrov.
2 For jXT] e\. ra o-k. (conformed to Mt.) J^BLX e have xa o-k. (tTj eXO. tov is
omitted in minusc.
"
TT\r]v oval in ^BDL al. (W.H.).
For
^ [xvX. oviKos, the true reading in Mt. and Mk., read Xiflos uvXikos with
jj^BDL al. verss. (Tisch., W.H.). Vide below.
= Tuv lAiKp. TovTiov €va in ^BL (Tisch., W.H.).
€av afiapTTj without 8e and ets
" o-e in ^BL (Tisch., W.H.). DX 33 omit 8e,
and A i, 42, 131, etc., omit ets ce.
' ap.apTTjo-T] in ABDLXA rtZ. (Tisch., W.H.). T.R. = ^ al.
8 Omit TT)s T)p.£pas^BDLX verss.

" Trpos 0-6 in ÂBDLX al. e-m. ae chiefly in minusc.
Vv. 1-4. Concerning offences and for- crav : here again a subdued expression
giving of offences (cf. Mt. xviii. 6, 7 21, ; compared with Mt. tj iva o-KavSaXio^),
22). —
avEvScKTov: here only in N.T?. and thantoscandalise; the subj. with iva = the
hardly tound in classics with eo-rt = ovk ; infinitive. Vide Winer, § 44, 8. Ver. 3. —
evSe'xeTat (xiii. 33), it is not possible. irpoo-exsTe I., take heed to yourselves
TOV lAT) iXeeiv: the infinitive with the (lest ye offend), a reminiscence of the
genitive article may depend on avevScK- original occasion of the discourse ambi- :
Tov viewed as a substantive = an im- tion revealing itself in the disciple-circle,

possibility of offences not coming exists —Ver. 4. lirTciKis ttjs iqp.epas, seven
(Meyer, J. Weiss), or it may be the sub- times a day. The number recalls Peter's
ject to lo-Ti, dvtv. being the predicate = question (Mt. xviii. 21), and the phrase
that offences should not come is impos- seven times a day states the duty oi
sible (Schanz; Burton, M, and T., inclines forgiving as broadly as Mt.'s seventy
to the same view, vide § 405). Ver. 2. — times seven, but not in so animated a
Xvo"iT€Xet (Xvo), Tt'Xos), it profits or pays style more in the form of a didactic
:
here only in N.T. = o-v|x(t)cpei in Mt. rule than of a vehement emotional utter-
xviii. 6. —
Xi0os p.vXiK<5s, a millstone, not ance obviously secondary as compared
;
a great millstone, one driven by an ass with Mt.

(|xvXos oviKos, T.R.), as in Mt. the : Vv. 5-6. The power of faith {cf Mt.
vehement emphasis of Christ's words is xvii. 20). —
ol oTrocrToXot instead of |xa0T)-
toned down in Lk. here as often else- Tal. Ver. i. tu Kvptw these titles for :
where. The realistic expression of Mt. Jesus and the Twelve betray a narrative
is doubtless truer to the actual utterance having no connection with what goes
of Jesus, who would speak of the offences before, and secondary in its character.
created by ambition with passionate ab- itio-tiv, add faith to us.
irpoa-Ses T|piv
—
horrence. irepiKeiTai — perf pass, of This sounds more like a stereotyped pcti-
Tr€piTieT)|jit in sense = has been placed tion in church prayers than a request
with tppiTTTai, another perfect, suggest- actually made by the Twelve. How
ing the idea of an action already complete much more life-like the occasion for the
— the miscreant with a stone round his utterance supplied by Mt. " could : Why
oeck thrown into the sea. — tU ttjw OdXaa- —
not we cast him out ? " Ver. 6. cl tx^rt.
— ;
592 KATA AOYKAN XVII.
6 Kupios, ^
6. ETttc 8^ *' El ci)(€T£ -nlariv, &s KiJKKOf crivitrtuis,
IXeyeje &v rp (TUKap-ifu tuutt], 'EkpiJ^w9t)Ti, itai <|)utco0tjti iv Tg

OaXacTCTT) • ical UTn^Kooo-c*' &y upriK. 7. Tis 8c i^ up.wt' SoOXof ex'"'
1 1 Cor. ix. * dpoTpiwrra f\ Trotfiaiwoi'Ta, os eiaeXGorrt ix tou dypou ^pti,^ EuO^wj
b Ch. TvapcXOa)!' di'dircCTtti ^ 8. dXX' ouj(i tpci auTw 'EToijxaCTOc Ti ''Senr-
xxii.
«i
•
20. I Cor.
zi.25. Rev.
, ,
fTiau, Kai ir6pi^ci)aa|JiE»'os oiaKOkci (loi,
c' "j.^'
eus <paYU Kai
»' irioi * xai ficTd
Ui. ao. « • y > ' ' .jv ^ >» 4 - « '\ •> ' 5
Tttora 9dYcarai. Kat iriecrai au ; 9. Mtj X**?*^^ 'X^'' ''''!' oouAw eKeifw,
8ti ^TTOiT]CT£ rd SiaTaxê'cTa auTw,^ ou Soku.* 10. ootoj Kai 0)ji,€is,
oxaf TrotTJcTTjTe irdrra rd SiaTaxOeVra uîlv, \iyere, "Oti SouXoi

dxpeioL eo-fici/ • oTi^ o (ic^ciXop.cj' iroiTJoai TteiroiriKaîev."
II. KAI iyiv€TO iv tw TTopcueaOai auroK^ eis 'lepoucraXiîi, xai
»
€x«T€ in ÂBLXA al. pi. (Tisch., W.H.). tixtrt in D al.
' ^BDLX a/, verss. add avrw.

^ avaircore in ^BD a/. T.R. = L «/. ^ €x«i X^-P'-*' '" K^^^ 124.
^ Omit eKeivu) âABDLX, and ÂBLA al, omit avrw after StaTaxBcvra.
• Ji^BLX I, 28, 118, 131 al. verss. omit ov 8oku (Tisch., Trg., text, R.V., W.H.).
^ Omit OTi here ÂBDL al. verss. » Omit avrov t^BL.
ct with pres. in protasis, the imperf. in work. —Ver. 10. ovitci*^, so, in the King-
apodosis wath av. Possession of faith dom of God : extremes meet. The ser-
already sufficient to work miracles is here vice of the Kingdom is as unlike that ol
admitted. In Mt. the emphasis lies on a slave to his owner as possible in spirit
the vv'ant of such faith. Another instance but it is like in the heavy demands it
of Lk.'s desire to spare the Twelve. makes, which we have to take as a matter
(ruKa|xiv(j>, here only in N.T. = itvko- of course. —
SiaraxO^vra, commanded.
\Lop4a, xix. 4, the fig mulberry tree {vide In point of fact it is not commands but
there). A tree here, a mountain in Mt. demands we have to deal with, arising
—
;
and the miraculous feat is not rooting it out of special emergencies. SovXoi
out of the earth but replanting it in the sea dxpcioi the words express the truth in
:
— a natural impossibility. Pricaeus cites terms of the parabolic representation

a classic parallel to irc'XaYos irporepov : which treats of a slave and his owner.
ourci aîr«\ov. But the idea is the hardest demands ol
:
The parable 0/ extra service,

Vv. 7-10. the Kingdom are to be met in a spirit oi
in Luke only. For this name and the patience and humility, a thing possible
view of the parable implied in it see my only for men who are as remote as pos-
Parabolic Teaching of Christ. It is there sible from a slavish spirit heroic, gener :
placed among the theoretic parables as ous, working in the spirit of free self-
teaching a truth about the Kingdom of devotion. Such men are not unprofitable
God, viz., that it makes exacting de- servants in God's sight rather He ac- ;
mands on its servants which can only be counts them "good and faithful," Mt.
met by a heroic temper. " Christ's pur- XXV. 21. Syr. Sin. reads simply "we are
pose is not to teach in what spirit God servants".
deals with His servants, but to teach Vv. 11-19. The ten lepers. Ver. 11. —
rather in what spirit we should serve els 'lep. the note of time seems to take
:
—
God." Ver. 7. cvOcus: to be connected us back to ix. 51. No possibility ol
not with ipti but with irapcXSwv d. = he introducing historic sequence into the
does not say Go at once and get your
: section of Lk. lying between ix. 51 and
—
supper. Ver. 8. dXX' ovxi dXXd im- : xviii. 15. —
aviTos, He without emphasis ;
plies the negation of the previous sup- not He, as opposed to other pilgrims
position. —
€<i)S âyu, etc., " till I have taking another route, directly through
eaten," etc., A.V. ; or, while I eat and Samaria (so Meyer and Godet). Sia —
drink. — Ver. cxei x'ipi*', he does
9. jit] fieaov = Sia p.eo'ov (T.R.), fitcrov being
not thank him, does he ? the service taken used adverbially as in Philip, ii. 15 =
as a matter of course, all in the day's through between the two prpvincea
— — — —
^10. EYArrEAION 593
auTos 8iV)px«T0 Sia jiâou ^ lajxapeias Kal faXiXata?. 12. kuI

€loep)(0[X€Vou aiJTOu eis riva Ku>ii.y]v, dirr)i'TT]ffai' * auTw " S^Ka Xeivpot
avSpes, oi e<m]ffaf* ir6ppoj0€k' • 13. Kal ainoX T\p(xv ^(ov-qv, Xtyokxes,
"'Itjctou, eTTiaTciTa, i\iif\(Toy i^p,as." 14. Kal tSwv cittc*' auToIs,
" RopeuOeVTes ein8€i|aT€ eauTOus Tois Upeuai." Kal ey^J'exo iv tG
uTrdyeif auxou's, iKaQapia9y]<Tav. 1 5. €19 8e el aorwi', iSuk oti idOT],
uTr£CTTpei}ie, p,eTd <{>wi'T]9 p.eYdXT|s So^dûi' tok Qe6v •

16. Kai cirecreK
eiri irpoo-WTTOv irapd tous iroSas auxou, euxclpl-oTw^• auTu • Kal auTOS
r\y Zap.apei-nr]S •
17. d-n-OKpi0€ls 8e 6 *It)ctoG9 eln^v, "Ouxi' ot 8^Ka
iKadapi(xQr\(Tav ; 01 8e * evkâ ttoo ; 18. ou^ eupÔifjaaK uirocrTp^-
vJ(avT£9 Souiât Soâk tw 0efi, et firj 6 dXXoyei'T)9 outos;" 19. Kal

ettref aorw, *'
'AKacrrds Tropcuou ' q 7ri<m9 <70u aecrwKe ae.
1 8ia fxco-ov in i«5BL (D neaov alone) i, 13, 6g (j/. ava p,€orov.
3 So in ABX al. (W.H. text), vittjvt. in ^L i, 13, 69, 131 al. (Tisch., W.H.,
maig.).
* BL omit avToi (W.H.).
* BF 157 have avso-njo-av (W.H. text).
* ovx in BLS 131.
* Omit 8e AD ^Tisch., W.H., brackets), found in i^BLX, etc.
named, on the confines of both, which —Vcr. 15. 8o|d5t»v t. 0. : general state-
explains the mixture of Jews and ment, exact words not known, so also in
Samaritans in the crowd of lepers. Ver. — report of thanksgiving to Jesus. Ver. —
12. Se'ica Xeirpol ten, a large number,
: 16. lajiapeiTt)? this, with the commen t
:
the disease common. Rosenmiiller (das of Jesus, the point of interest for Lk.
A. and N. Morgenland) cites from Ver. 17. ovx (ovxt, T.R.): asking a
Dampier a similar experience lepers ; question and implying an affirmative
begging alms from voyagers on the river answer. Yet the fact of asking the
Camboga, when they approached their question implies a certain measure of
village, cryirig to them from afar. They doubt. No direct information to as
could not heal them, but they gave them what happened had reached Jesus pre-
a little rice. —
Ver. 13. cirio-Taxa this sumably, and He : naturally desires ex-
word peculiar to Lk., which suggest s planation ot tne non-appearance of all _
is
editorial revision of the story. eXtrjo-ov f _put on e! — Were not all the ten (ol S^kq,
a very indefinite request compared with now a familiar number) healed, that
that of the leper in v. 12 f., whose you come back alone? irov: emphatic
remarkable words are given in identical position the nine wh ere ? expressing :
terms by all the synoptists. The interest the susp icion th at nor lack of iiealiiTg-
wanes here.—Ver. 14. liriSe(|ax€ e.: "liut lackUf j^racltUdfc WaS The matter witfr
the same direction as in the first leper tne nme. Ver.TS^ ovx evpeBtio-av, etc., —
narrative, but without reason annexed. best taken as another question (so R.V.),
lepevo-L plural, either to the priests of
: a.\\oytvy\%, here only, in N.T. —
also ;
their respective nationalities (Kuinoel, J. in Sept. — dXXo<j)vXos and aXXoeOvrjs in

Weiss, etc.) or to the priests of the classics, an alien. Once more the Jew
respective districts to which they be- suffers by comparison with those without
—
longed (Hahn). Iv x^ virayeiv, etc., on in respect of genuine religious feeling
the way to the priests they were healed, faith, gratitude. It is not indeed said that
Did they show themselves to the priests ? "all the rest were Jews What is certain .
That does not appear. The story is is that the one man who came back was
defective at this point (*' negligently not a Jew. Ver. 19. dvaaxas iropcvov — :
told," Schleier.), either because the that might be all that Jesus said (so in
narrator did not know or because he B), as it was the man's gratitude, natural
took no interest in that aspect of the feelingof thankfulness, not his faith, that
case. The priests might not be far off. was in evidence. But Lk., feeling that
38
: — —:
594 KATA AOYKAN XVII.
20. 'ETrcp<i)TT)0cls 8e 6tt6 rStv âpicaidif, irirt ?pxeTai VJ PatriXeia

TOO 0€oO, d.Tr€Kpi0r) aoTois, Kal ctirci', " Ouk €p)(€Tai it^ PaatXeia too
^
c here only 0€oo fiCTci * iTapaTr]p)]a€a)9 • 21. ooSe epoOair, 'I806 wSe, r], iSoti
in N.T. ,~>c\/co\'
CKCi. loou Y^P) 'H
pao^tXcioi too
~ «,>c~j/»
0eoo 6»'tos op.wt' ecrriv. 2 2. Enre
8e irpis Toils fiaGrjTtis, " 'EXcuaoi'Tai iqpi^pai, ot6 eiriGufiiiâcTC ixiac
* The second i8ow in D and many other uncials is omitted in ^BL 157.
it was an abrupt conclusion, might add tion to decide between the two views.
q iTiaTis (T. <r. <r. to round the
off Each interpreter will be influenced by
sentence, which may therefore be the his idea of the general drift of Christ's
true reading. teaching concerning the nature of the
Concerning the coming of
Vv. 20-37. kingdom. My
own sympathies are with
theKingdom and the advent oj the Son of those who find in Christ's words a
Man. In this section the words of denial of vulgar or physical visibility.
Jesus are distributed between Pharisees —Ver. 21. ovSi epovo-i, nor will they
and disciples, possibly according to the say there will be nothing to give occa-
;
evangelist's impression as to the audience sion for saying: non erit quod dicatur,
they suited. Weiffenbach [Wieder- Grotius. Siie, €K€t, here, there, implying
kitnftsgedanke jfesu, p. 217) suggests a visible object that can be located.
that the words in vv. 20, 21 were IvT^s vpwv, within you, in your spirit.
originally addressed to disciples who This rendering best corresponds with
did not yet fully understand the inward the non-visibility of the kingdom. The
spiritual character of the Kingdom of thought would be a very appropriate one
God. I am inclined to attach some in discourse to disciples. Not so in dis-
weight to this suggestion. I am sure at course to Pharisees. To them it would
any rate that it is not helpful to a true be most natural to say " among you " =
understanding of Christ's sayings to lay look around and see my works devils :
much stress on Lk.'s historical introduc- cast out (Lk. xi. 20), and learn that the
tions to them. kingdom is already here (e<j)9a(rev €<j>'
Vv. 20, 21. ftcTa irapaTT]pT|oiews upas). Kindred to this rendering is that
there is considerable diversity of opinion of Tertullian (c. Marcionem, L. iv., 35) :
in the interpretation of this important in your power, accessible to you in :
expression. The prevailing view is that manu, in potestate vestra. The idea
Jesus meant thereby to deny a coming " among you " would be more clearly
that could be observed with the eye expressed by tjStj Iv peVo) vpuv. Cf.
("not with observation"). The older John i. 26. pe(ro9 v. <rTT)K£u, etc., one
interpretation " not with pomp " (p.eTo stands among you whom ye know not
ir6pi4>avcias av8pto-iriVT]s is the gloss of citedby Euthy. to illustrate the meaning
Euthy. Zig.) is closely related to this of our passage. Field {Ot. Nor.) con-
view, because such pomp alone would tends that there is no clear instance ot
make the kingdom visible to the vulgar IvTos in the sense of " among," and cites
eye. J. Weiss (Meyer) contends that it as an example of its use in the sense of
is not visibility but predictability that is "within " Ps. ciii. i, iravxa to ^vtos pow.
negated. riapaTijpifjo-is, he remarks, " is Vv. 22-25.The coming of the Son of
used of the observation of the heavenly Man (Mt. xxiv. 26-28).—-wpos t. paOrjTas
bodies, from whose movements one can so in Mt., but at a later time and at
calculate when an expected phenomenon Jerusalem which connection is the
;
will appear. In a similar way the more original cannot be decided.

apocalyptists sought to determine by IXcvo-ovxai T)p^pai, there will come days
signs the moment when the kingdom (of tribulation), ominous hint like that
should be set up. That was what the
Pharisees expected of Jesus with their
in V.—piav r.
35.
days of the Son of Man
t^., etc., one of the
not past days ;
TTore Ipxerau. And it is just this that Jesus in the time of discipleship, but days to
declines. The Kingdom of God comes come. Tribulation will make them long
not so that one can fix its appearing by for the advent, which will put an end to
observation beforehand." The assump- their sorrows. One of the days why ;
tion is that when it does come the not the first, the beginning of the
kingdom will be visible. It does not Messianic period ? Hahn actually takes
seem possible by mere verbal interpreta- piav as = first, Hebraistic fashion, as in
——

Tuc iqjXEpuf Tou uiou Tou (lÔpuiTou iSeic, Kal o^K oij/Eo-0e. 23. Kal
cpoocnc uixiK, '1800 w8c, r], 1800 ^kci^ •
ji^ dTrA.9t)T€, jitjS^ ^ 8iw^T)Te.
24. wsTTrep yap f\ d(rrpaTrf| iq ^ daTpdirrooCTa sk ttjs ott' oupa^'o^' * eis
Tr\y 6ir' oupakot' XdfATrei, outws eorai Kal' 6 uios tou dcOpuirou ef
T^ TfAcp? auToO.* 25. irpwToi' Se 8ei auT^f iroXXd iraQelv, koL
dTro8oKi|jiao-0Tii'ai dirfi ttjs yei'eas TaoTrjs. 26. Kal xaOus iyifero
iy Tats iQ(Jie'pais too ^ Nwe, outws ccrrai Kal iv Tais i^fiepais tou otou
TOU dv-Opwiroo. 27. râOiOK, eirn'Ok', eydfiooK, cIcyap-tôiTo,^ ^XP'' ^5
i^pepas cioT)\6e Nwe eis tt)k kiûtoc, Kal ^XOeK 6 KaTaKXu(r|x6s,
Kal diTwXeo'ej' airarras. 28. 6p,oius Kal a»s ' cy^»'€TO ec Tais
iqp.Epais AwT •
T]cr0iov', eiriyov, riy^pajôi', eirwXoui', iûreuov, (JkoSo-
|jiook •
29. ij Se i1|Ji.«pa e^T]X9c Awt diro ZoSojJiuf, c^peê irup Kal
deiof dtr' oupacou, Kal dTruXeack fiirainras °
30. KaTa rauTa ^^ eorai
' For 180V w8< i| 180V cKci some copies have iSov otSc iSov ckci, (DXII), some i8ov
CKci iSov wSe (L). Some have this order of ckci, uSc, but letaining if (B). ^ has Kai,
2 Omit axcXdT)TC p,T|8e B 13, 69 (W.H. brackets),
s Omit this tj J^BLXf 169 al.
* viro Tov ovp. in ^BD al.
* Omit Kai i«ÂBLX al.
8 BD 220 a b e i omit tv ttj iiju a. (W.H. text),
' Omit TOV all uncials.
8 eyafA. in t<^BDLX al.
* Kai us in D al. Kadws in ^BLRX 13, 6g al,
" KOTO TO ovTo in BDX al. T.R. = fc^LA a/.
Mt. xxviii. I, Mk. xvi. 2. ovk 6\|/co-6c, the advent, as it was in the days of
ye shall not see, not necessarily an Noah, or in the fateful day of Pompeii,
absolute statement, but meaning the : — Ver. 28. 6|j.otfa)s introducing a new
:
vision will be deferred till your heart comparison = similarly, as it was in the
gets sick so laying you open to tempta-
; —
days, etc. so shall it be in the day of,
tion through false readers of the times en- etc. (ver. 30). Bornemann ingeniously
couraging delusive hope. Ver. 23. tKci, — connects ofjioCws with airovTas going
uSc cf. the more graphic version in Mt.
: before, and, treating it as a Latinism,
xxiv. 26,and notes thereon. jit) 8i.(u$t)tc, renders perdidit omnes pariter. ^tjo-fliov, —
do not follow them, give no heed to them. etc. again a series of unconnected verbs,
:
—Ver. 24. Ik ttjs, x'^P*^^ understood, and a larger, six, and all in the imperfect
60 also \ij>pay after els tt|v = from this tense. This second comparison, taken
quarter under heaven to that. Here from Lot's history, is not given in Mt.
again Mt.'s version is the more graphic The suddenness of the catastrophe makes
and original = from east to west. Ver. — it very apposite. Ver. 29. —«Pp«|e
25. irpwrov Si Sei, etc. the Passion ;
(Pp^x**) ^" o'^ poetic word used in late
•
must come before the glorious lightning- Greek for tieiv, to rain. Ppoxtj is the
like advent. What you have to do modern Greek for rain (vide Mt. v. 45).
meantime is to prepare yoiuselves for — Ver. 30. koto, to ovto, etc., the
that. apodosis of the long sentence beginning
Vv. 26-30. The advent will be a sur- ver. 28.
prise (Mt. xxiv. 37-41). Ver. 27. TJirBtov, — Vv. 31-34. Sauve qui pent (Mt. xxiv.
etc.: note the four verbs without con- 17, 18; Mk. xiii. 15, 16). The saying in
necting particles, a graphic asyndeton; ver. 31 is connected in Mt. and Mk.
and note the imperfect tense those : with the crisis of Jerusalem, to which in
things going on up to the very hour of this discourse in Lk. there is no allusion.
—— —
596 KATA AOYKAN XVII. 31-37
n T^fi^pa 6 olos Tou &vQptLtto\i AiroKaXuirreTai. 31. Iv Ikcivq t{j
û^pa, 09 farai îrl tou Scifxaros, Kai tA aKcut) auToG ev rfj oiKia»
fiT) KaraPciTw 5pai aurd • koi 6 ^t* tw ^

<^YP^ ojxoiws P) £TrtiJTp€4»ciT(ii
«iS xa 6iTiaw. 32. fii'T|H0Kcu€Te rfis yuâiKo; Aojt. 33. 8s ih.y

'
^•nrqcTT] Tî' ({'"XV oiuToO awffai,^ diroX^crci aiTf]v • Kal 05 iav
diroXÔT) auTTiw,* ^woyoi'Tiaei aiTf\v. 34. Xeyw u/xic, raoTT] rfj 'uktI
€o-orrai 8uo em kXiVtjs fxias * ' 6 * els irapaXT)(})0y)a€Tai, xai 6 crepos

^
A4)€0r]a6Toi. 35. 8uo Icrov'Tai '' dXiÔouaai eirl to auTcS • p.ia
TrapaXTi<j)0TiacTai, Kal -q^ iripa &ê6r\(T€rat.." 37. Kal dTroKpiOeVTes

;
Xe'yooo-n' auTu, " " 'O 8e eiircc
flou, Kupt€ auTois, "'Ottou rh
*^
av\La, iKii auva\Qr\crovTai 01 dcToi."
1 Omit Tu i«^BL 13, 69, 346.

2 For <ro)<rai (j>^ a^.) BL vet. Lat. (4) have irepi-n-oiTio-aaâi (Tisch., W.H.).
Sos Savin ^BL 69 a/.
â'TToXeo-T) in BD. airoXeo-ei in ^L (Tisch., W.H.). ^BD i, 33, 131 omit
aiiTT)v alter airoX.
" B omits fiias (W.H. brackets).
8 All uncials except B omit o.
">
to-ovToi Zvo in tâBDL a cop. syr. cur.
' Tj fiia in âBDR i, 69.
» For Kai T] (D al.) ^âBLR have t) Si.
** For o-uvax. 01 acToi ^BL have Kai 01 acrov e7rio-vvax8T|<J'ovToi (Tisch., W.H.).
The connection in ML and Mk. seems iTTwua, Mt. xxiv. 28 ; so used in Homer,
the more appropriate, as a literal flight who employs 8€|jias for the living body.
was then necessary. —
Ver. 32. n.vi]fiov€v- Chapter XVIII. 1-.14. The Para-
cTt, the allusion to Lot's wife is
etc. : bles OF THE Unjust Judge and the
prepared for by the comparison in ver. Pharisee and the Publican. —Vv. i-
28. It is not in Mt. and Mk., being 8. The unjust judge, in Lk. only. Ver. —
inappropriate to the flight they had in iropaPoX^v: the story is a parable in
I.
view. No fear of looking back when an so far as it teaches by an incident in
invading army was at the gates. Lk. natural life the power of perseverance
has in view the spiritual application, as with reference to the spiritual life. irpos, —
is shown by the next ver., which repro- in reference to, indicating the subject or
duces in somewhat altered form the aim of the parable de (so Kypke, with
word spoken at Caesarea Philippi con- —
examples). irdvTOTc not continuously, :
cerning losing and saving life (ix. 24). but persistently in spite of temptation to
— Jwo7on]cr€i., will preserve alive, used cease praying through delayed answer
= keep praying, notwithstanding delay.
literally in this sense in Acts vii. 19.
Vv, 34-37. The final separation (Mt. The whole raison d'etre of the parable is
xxiv. 40, 41). —
Ver. 34. r. t. wktI, on the existence of such delay. Some fail
that night ; day hitherto, the Jewish day to see this and think that the difference
began with night (Hahn), and the refer- between God and the judge is that He
ence to night suits the following illustra- does not delay. It is not so. God is like
tion. No need to take night metaphori- the judge in this, only His delay has not
cally = imago miseriae (Kuinoel). iirX the same cause or motive. The judge
Kkivr\<i |i., in one bed in the field in Mt.
; represents God as He appears in Provi-
— Ver. 35. dXiÔovcrai eirl to avT<J, grind- dence to tried faith Ikkukciv a Pauline :
ing at the same place in the mill, Mt. ; word (Gal. vi. 9; 2 Thess. iii. 13, etc.).
Proximity the point emphasised in Lk. This introduction to the parable is pro-
near each other, yet how remote their bably due to Lk., who, it will be observed,
destinies 1 —
Ver. 37. trmâ., the carcase = takes care to make tfe« lesson of general
— — — :
XVIII. 1—6. EYArrEAION 597

XVIII. I. "EAEPE 8c xal ^ 7rapaPoXT]f auxois irpo^ to Scii*
irdcTOTe TrpoaeoxeffOai.,^ Kal jjlt) eKKaKCie, 2. Xiyuiv, " KpiTi]9 tis

^k ek Tij'i iroXet, Toi' ©eof firj ({>oPoup,€;'os, Kal ai'SpcoTro;' jit) ei'TpcTro-
IJici-os. 3. XTP** 8c -^K Ik Tfl ir<5Xct cKCiKT], Kal T]pxeTO irpos auT(5i',
XeyouCTtt, *'EK%iKr\<j6v |Ae dfro tou diTiSiKou jiou. 4. Kat ouKaRom. tH.
rj9fc'XY|crei' ^ eirl xpoi'o*' ' fxcrd 8e Taura* ciirei' iv eauTu, Et KOi toi' x^'e^ Rev
Qeoy ou (j)o|3ou|xai, KOi avQptaTTOv ouk '^
ei'TpeTrop.ai •
5. Sid yc to xi'x.'j.'
Trapeêii' p,oi kottoi/ Tr]y y^r\pav touttji', eK8iKT](ro> auTi]>', ika |xt) ets
Tc'Xos epxop.e'vT) *"

uTrwirid^T] ixe." 6. Etire 8e 6 Kupios, " 'AKowaaTc 27.
* Omit Ktti ^BLM 13, 69, 131 al. it. (4) cop.
* avTovs after irpoorcvx- in ^BL al.
3 Ti9€\€v in iÂBDLX al.
* [iCTa TttvTtt St in BLQ (W.H.). T.R = ^D al. (Tisch.).
' For Kai av9. ovk (D al.pl.) ^BLX 157 it. (8) vulg. have ovSe avOpuirov.
application, though the 8^ after IXeye determination to disturb the comfort of

and the concluding reflection in ver. 8 those they address. The neighbour and
imply that the special subject of prayer the judge are both selfish, care only for
contemplated both by Lk. and by our their own ease, and it is that very quality
Lord was the advent referred to in the that gives the suppliants their oppor-
previous context. tunity. They can annoy the reluctant
Vv. 2-5. The parable. rov 0€(5v, etc. — into granting their requests success cer- —
a proverbial description for a thoroughly tain. —
els TcXos interpreters differ as to
:
unprincipled man (examples from classics the meaning of this phrase, and whether
in Wetstein). —
IfTpETrdp.ci'os, having re- it should be connected with Epxo|ji£VT) or
spect for, with accusative, as in late with tiiruTrid^-ir). The two ways of ren-
Greek in earlier writers with genitive.
;
— dering the last clause of ver. 5 are lest :
Ver. 3. x'HP*' ^ widow, such a suppliant coming continually, she weary me to

tests a man's character. Her weakness death, or lest coming and coming, she at
appeals to a generous, noble nature, and last give me black eyes of course meant ;
is taken advantage of by an ignoble. in a humorous sense. The latter render-

TJpxeTo, presumably used in a frequenta- ing does more justice to the humour of
tive sense = ventitabat (Grotius), though the situation, but the other seems more
not necessarily meaning more than "bein harmony with the scope of the parable,
gan to come," with possibility of recur- which is to enforce persistence in prayer
rence. ekSiktjo-iSv (t€, give me redress — continual coming. The present tense
or satisfaction. " Avenge me " is too in participle and verb also seems to de-
strong. —
Ver. 4. kvX xpovov, for a con- mand the first rendering; it points to a
siderable time. Per multum tempus process in the coming and in its effect on
(Vulgate) may be too strong, but it is in the judge, the two keeping pace with each
the right direction. The scope of the other. As she keeps coming, he gets
parable and the use of the word xpovos more and more bored. If a final act, the
in a pregnant sense implying iroXvs {vide use of fists (seriously or humorously
examples in Kypke) demand a time suf- meant) were pointed at by iirwir., the
ficient to test the temper of the parties. aorist would have been more suitable.
kv eauTw, within himself. The characters (So Field in Ot. Nor.) The philological
in Lk.'s parables are given to talking to commentators differ in regard to the sense
themselves (Prodigal, Unjust Steward). of els riXos, some taking it = perpetuo,
Ver. 5. 8id ye, etc. similar expression in
: indesinenter (Grotius, Kypke) others = ;
xi. 8. The parable before us is a com- tandem (Palairet) ; others = otnnino

panion to that of the Selfish Neighbour. (Raphe!) all citing examples.
;
The two should be studied together vide Vv. 6-8. The moral. — KpiTTjs t. dSiKias.
The Parabolic Teaching of Christ. — cf. oiKOfop.ov T. Ver. 7. ov
d., xvi. 8. —
i«Sirov the power of the petitioner in
: |AT1 iroiiioT), not God avenge,
etc., will
both parables lies in their ability and etc., the question implying strongly that
— : ;
598 KATA AOYKAN XVIII.
Ti 6 KpiT^s T^s dSiKias X^yct •

7. 6 hi ec&s 00 fi^ iroiiâci' t^v
iKhiKr]cnv tu>j» 4k\cktu>' auTou Twi' fiouvrijiv irpos out&i' ' ijfi.^pas Kal
KUKTOS, Kal p,aKpo6ufjiaiv ^ iir' auTois; 8. Xeyto ujiif, on ironiaei tt]I'
^KSiKTjatk auTwi' iy Td)(cu ttXt)** 6 ul6$ tou di^dpoSTrou cXOwv' Spa

"
€Upi']ff£l TT)C irioTlK ^TTl Ti]S yfjS ,'
9. EIit6 8e Kal irpos Tii'as tou5 Tr€Troi0<5Tas e<{> lauTOis on ei<Ti
SiKaioi, Kal iôuOevouyTas tous Xonroug, Tr\y irapaPoXTji' xauTrjf
10. "'AvOpiJitTOi Stlo dêPrjaaK eis to Icpoi' TTpocreuâaOat • 6* els
apiaaios, Kal 6 erepos teXwi'tjs. II- 6 <t>apio-atos trraflels irpos
eauTOC rauTa* irpoffT) u)(CTO, 'O ©eos, euxaptorw aoi, on ouk elp.1
wCTircp " 01 Xoiirol tQ)v ayOptatrutv, dpiraYES> dSiKOi, fJioi)(Oi, ^tJ Kal us
« So in L al. itoitjo-tj in ^BDQXA al.pl.
«avTu)in t^BLQ.
' p,aKpoev(i£i in ÂBDLQXn i, 157, 209 (modern editors).
* o eis in tÂLQ, etc. (Tlsch.). €is in BDRX (W.H. text and in marg.).
* TttVTa before irpos «. in BL i, 131 e vulg. (W.H. text). ^ and codd. Lat. vet.
omit irpos eavTOv (Tisch.).
' So in ÂB al. (Tisch., W.H., text). DLQ al pauc. liave «s (W.H. marg.).
He will, but the emphasis is rendered to God's leisureliness in coming to the

necessary by appearances to the contrary, help of tried saints. The construction
which strongly try men's faith in His Kal paKpoOvpEi is of the Hebraistic
—
good will ^long delays in answering type. —
Ver. 8. Iv Tax«t, quickly, quite
prayer which wear the aspect of incompatible with delay quickly when
—
;
difference. —
Tcov ckXcktwv a., His elect the hour comes = suddenly. irXijv, yet
standing in a close relation, so named to in spite of the alleged speed, the time
support the previous assertion. But in will seem so long that, etc. apa, so to —
the dark hour of trial it is difficult to ex- be taken (not apa), as bearing a major
tract comfort from the title. Then the forceofreasoning, and interrogative. The
doubt arises is the idea of election not
: two words are one in essence, but apa
a delusion ? What are we to the far-off has more emphasis in utterance, and
Deity ? tuv Pouvtuv from these words : therefore the syllable is lengthened,
first
down to the end of the sentence (eir* and it stands at the beginning of a sen-
avTois) is a single clause meant to define tence, here before e-upiô-ei cf. Gal. ii. 17. ;
the situation of " the elect ". They are On the two particles vide Klotz in Dev,,
persons who keep crying to God day and p. 180. iricTTiv —not absolutely, but in
:
night, while He seems to pay no heed to reference to the second coming, hope
them, but delays action in their case, and deferred making the heart sick.
in their interest. The words down to Vv, 9-14. The Pharisee and the pub-
vvKTos describe the need of Divine inter- lican. —
Ver. 9. irp<5s Tivos,with reference
ference those which follow describe the
; to certain persons who not indicated, ;
experience which tempts to doubt whether of what sort definitely described. This
succour will be forthcoming.
6vp€i
[xuKpo-
this verb means to be slow,
:
— introduction
heading extracted
doubtless an editorial
is
firom the story. It is
leisurely, unimpulsive in temper, whether true, but not necessarily the whole truth.
in punishing or in succouring, or in any The story may have been spoken to pub-
other form of action. Instances of the licans to encourage them to hope in
use of the verb in the first-mentioned —
God's mercy at the Capernaum gather-
occur in 2 Maccab. vi. 14 (cited by ing, e.g. —irapaPoXTjv
it is not really a :
Pricaeus) and Sirach xxxv. 22 (ov prj parable, but simply an imaginary inci-
PpaSvvQ ovSJ pi) paKpo9vpi](r€i lir' dent within the sphere to which its
avTois, frequently quoted). In James —
moral belongs. Ver. 11. <rTa8tls, having
v. 7 it is applied to the husbandman taken his stand fidenter loco solito;
waiting for harvest. Here it is applied (Bengel) " a sign less of confidence
;
—
7—15' EYArrEAION 599

oijTos o TcXcoKTjs. 12. ftjoTcuw 8ls Tou aa^^drou, diroSeKaTw^ trdyra
oo-a KTUfxai. 13. Kal 6^ TcXcicrjs /xaKpoGec ecrrws ouk »]0€\6»' ouSc
Tous 6(J>9a\p.ous CIS Tov oupai'Ok' eirapai ^ •
dW eTUTrrei' €is* to aTTÔo?
auToG, Xe'ywi', 'O Qeos, iXdaflTjTi fioi tu dfxaprwXw. 14. Aeyw 6p,iK,
KaTe'jSif] OIJTOS SeSiKaKUfieVos els TOf oticoi' auToO, t] cKeicos-* oti
irds 6 {i<]i(!)v iaurov raircifwOTiCTeTOi • 6 8e Tairtifui' eauTo*' u«)/(>>6i^-
acTai."
15. npoa^^jcpoc Se auTU xal rd ^pii^t], Iva auTwi' aTTTtjTai*
1 aTToScKaTCVu in i<^B.
2 For Kai o (ADQX al.) fc^BGL 69 a/, have o 8r

' e-trapai eis r. ovp. in ^BLQX 33 verss.
Omit this «is Jt-^BDLQX it. vulg.
' For cKeivos (found in minusc.)
T) APQXA
al. have tj yop cic (Tisch.). J^BL i
94 a/, sah. cop. Orig. have irap ckcivov (Alf., Trg., W.H.).
than of self-importance " (J. Weiss in one might speak about the drunkard of
Meyer). Probably both qualities are the village. Koetsveld remarks " The
—
aimed at. -irpos tavTbv whether these : publican might see his own picture in
:
words should be taken with o-TaOeis or the prodigal son no doubt many a son
;
with •rrpoo-Ti-ux*'''** 's disputed. If the out of a good house took to a publican's
position of TuiJTa before irpos I. in trade as a last resort". —
Ver. 14. SeSiKai-
BL be accepted, there is no room for wp,^vo«, justified (here only in Gospels),
doubt. Hahn contends that the proper a Pauline word, but not necessarily used
meaning of irpos <• irpo<rTiij)(£To is in a Pauline sense = pardoned. — irap'
" prayed to himself," and that there is no Ikcivov ({j CK61V0S, T.R.), in comparison
instance of the use of irpos I. in the with that one (the Pharisee). The read-
sense of " with himself". Godet takes ing TJ ydp €K€ivos (QX) would have to be
the phrase as = to himself, and regards —
taken as a question or was that one
the so-called prayer as simply self-con- justified ? The publican was the justi-
gratulation in God's presence. ol Xotirol — fied man you would not say the other
;
r. d. not necessarily all mankind, rather

: one was ? —
Srt, etc. on introduces a
:
all the Jewish world outside his coterie moral maxim which we have met with
= am — apiraycs, etc.. these
haarez. already at xiv. 11. It stands here as the
hard words the elder brother's
recall ethical basis of " justification ". It is a
fiCToiiropvwv —^ (xv.or even,
30).
the publican pointed at as the ne plus
Kal, universal law of the moral world, true
both of God and of men, that self-
ultra of depravity the best foil to
: exaltation provokes in others condemna-
Pharisaic exemplariness. Ver. 12. 8ls — tion, and self-humiliation gentle judg-
T. <r., twice in the week: voluntary fasts ment.
on Mondays and Thursdays, ultra-legal Chapter XVIII. 15-43. Some Synop-
in his zeal. —
diroScKar-w (-e-uw, W. and tical Incidents of the Later Time,
H.) = ScKarcvw in Greek writers tithing : Lk., who has for some time followed his
a typical instance of Pharisaic strictness. own way, now joins the company of his
— irdvra, all, great and small, even brother evangelists. The section follow-
garden herbs, again ultra-legal.— Krwuai, ing is skilfully connected with what goes
all / get (R.V.). Ver. 13. — 6 tcXuvtis : before, the link being the supreme value
ihe demeanour of the publican is drawn oi humility,
in vivid contrast to that of the Pharisee ;
Vv. 15-17. The little ones brought to
he stands aloof, not in pride but in acute Jesus (Mt. xix. 13-15, Mk. x. 13-16).
consciousness of demerit, does not dare TO, ppe(j>T) for iraiSia in parallels
: =
to lift his eyes towards the object of infants, sucklings, often in Lk.'s writings;
prayer, beats upon his breast in pungent the Kalpreceding naturally means
grief for sin. —
Toi dpiapruXbi, the sinner ; "even," suggesting the notion of great
he thinks of himself only and of himself popularity or great crowding, and per-
as the sinner, well known
as such, the haps hinting an apology for the Twelve.
one fact worth mentioning about him, as The article before ^pi^y\ means the in
—
6oo KATA AOYKAN XVIII.
iSorres 8e oi |Aa0T)Tai iTxeTiiLr]<Tav^ auTOis. l6. S Se It)(tous
irpoCTKaXecrdiJiei'os aura elircv,'^ ""Ai^JeTe Tci iraiSia IpxeuOai trpos
fic, Kal fXT) K(o\u€Te aoxd. twi' y^P Toiourcok' icrTiv r\ Pac/iXeia tou
©eou. 17. dfiTji' X^yo) ufAic, os con' fxr] 8^§T)Tai T^k Pao-iXciat' too
9€ou (i)S iraiSioc, ou |jit) elcre'XOr] ets auTi^c'

18. Kal eTnrjpwTrjac tis auToc apxajw, XeycoK, " AiSdcKaXe dyaOt,
;
Ti TTOii^CTas £(«)T)i' aiiJi'ioc KXrjpor'Ofirjaw " 19. Eiire 8e auTw 6
Itjcous, " Ti fxe \4yeis &yaQ6v ; ouSels dyaGos, €i p-v) ets, o ''
©eos-
20. Tois ei'ToXds olSas, Mf) pot)(eu<rT]s "
p-^ <})Ok'6u<TT)5 • prj kX6ij/t]s •
pT] v)/£u8opapTuprioTf)S •
Tipa tov' iraWpa ctou Kal Trfv pv]Te'pa crou."''
21. 'O Se elire, " Taura irdrra c<|)uXa|dp.T) » ^ ck i/e^TTjTos pou." ^
22. 'Akouctos Se Taura '

6 °lv]o-ous elirei/ auTw, ""Ext cV ctoi XeiTrei •
irdi'Ta OCTa €)(€is TrwXiâ-oi', Kai StdSog TrrTW)(ois, Kal eêis Orjo-aupok'
iv oupafw * •
Kal Seupo, dKoXouOei poi.' 23. 'O Se dKoucras rauTa
ircpiXuTTos iyiv^TO^ • ^v ydp irXouaios a<))68pa. 24. 'ihw 8e auroc
' €ir£Tipa)v in Sf^BDGL i, 13, 6g al.
-
J<^BL a have 'jrpotr€KaX€<raTO avra Xc-ycov.
5 Omit o t^B (Tisch., W.H., brackets). * Omit this second <rou BDILX al.
= c(|>vXa|a in J<ÂBL i, 209. ° Omit pov BD.

"
Omitxavra ^BDL 33, 69, 131 al, i,
^ ev ovpavois ÂBDLR al. a e cop. BD

in have also tois after ev.
" £Y€VTieT) in i^BL.
fants of those who brought them = their ment, childlikeness, and single-minded-
infants. —
Ver. 16. irpoo-cKaXeVaTo, called, ness.—Ver. 18. apxuv, a ruler; this
speaking to those who carried the infants. definite statement in Lk. only. ri —
Lk. omits the annoyance of Jesus at the Troiiâ-as instead of ti troi^cra. Ver. 20. —
conduct of the Twelve, noted by Mk. p-f) poixfuoDS the Seventh Com., first
:
Decorum controls his presentation not in Lk., the Sixth in Mt. and Mk. (W.
only of Jesus but of the Twelve. He H.). Mk.'s pT) dTroo-T€piô-T]s and Mt.'s
always spares them (Schanz). twv (iyairri(rti% r. irXtjo-iov o-ou, etc., are
ToiovTwv, of such does this mean that
;
not found in Lk. —Ver. 21. ev troi
children belong to the kingdom, or only Xeiirei ev <r. vcrrepel in Mk.
: Xeiirei,
that the childlike do so ? Bengel, De = so in Tit. iii. 13.
fails, Ver. 23. —
Wette and Schanz take the former view, irXovo-ios o"4)o8po, very rich. Lk.'s ex-
J. Weiss and Hahn the latter. Schanz pression differs from that of Mt. and Mk.
says: "roiovroiwith the articlemeans not (fjv.exwv KTiipaTa iroXXd). Lk. follows
similarity but likeness with respect to Mk. in the most important points the —
something going before or following words first spoken by the ruler to Jesus :
after. Therefore the children as such good Master, etc., and the reply of Jesus
are recognised by Jesus as worthy of the to him wh}' callest thou me good ? but
:
—
kingdom." Ver. 17, as in Mk. x. 15. he agrees with Mt. in omitting some
With this reflection Lk. ends, disinterest vivid traits found in Mk. the placing of :
being mainly in the didactic element, the incident {" going forth into the
humility the door into the kingdom. way "), the action of the man as he
Vv. 18-23. The young ruler (Mt. XIX. approached Jesus (irpoo-Spapuv, yovviTe-
16-22, Mk. X. 17-22). From a didactic Tiio-as), the title SiSdo-KaXc (Mk. x. 20),
point of view this narrative is closely and, most remarkable feature of all, the
connected with the two preceding. The statement in Mk. x. 21 lpPXc\)/as avru :
three set forth conditions of entrance avTov, which so clearly ex-

i^YdiTT|(r£V
into the Kingdom of God self-abase- — cludes the notion entertained by many
— : 1
I6-3I. EYAriEAION 60
6 'iTjaoOs ^ irepiXuiroi' y€v6ii€vov ' ciTre, " riws 8u<tk(5X(i)s 01 tA

XPâra ejôi-Tcs cicreXeuaokTat ^ ets tt)*' âaikiiav tou ©€ou.
25. EuKO-rruTepov ydp eori, Kdfj.TjXoi' 8ia rpo/JiaXcas pa4>i8os *
eicreXOeii/, if] irXouCTiof eis ttjk jSaaiXEiaf too 06ou eiorcXSeic." 26.
EiTTOf 8e 01 dKOuo-aiTcs, " Kai tis 8u'mTai o-ajOrjcai ;
" 27. 'O 8^
ciTTf, "Td d8ui'aTa irapd dkOpwirois 8oi'aTd eori irapd tw ©eoi." *
28, Etire 8e 6 nerpo^, " "iSou, i^jiets d<}>T)Kafiev irdrro, Kal *
TiKoXouOTJo-afjiei' ctoi." 29, 'O 8c ciirei' outois, "'AjiTjc Xcyw ofjii;',
oTi ouSeis effTii' OS d4)i]K£K oiKi'ai', t] yoceis, t] d8£X4)ou's, t) yuvaiKa/

?j T€K^'a, eVeKCk Tps PaCTiXeias tou 0coi3, 30. 6s ou p.T) diToXd|3Y] *
TroXXairXacrioi'o 6>' tw Kaipu toutw, Kal ef tw aluci tw cp)(op,EV(i>
JwTJf ald'tVLOV."
31. nAPAAABHN Se tous SciSeica, etire irpos auTou's, " 'l8c|{,
di'aPatfojj.ei' eis '!epoa6Xu|j,a,^ koi TeXecrfiTjcreTai irdvTa Ta yeypafA-
1 o before I. is wanting in B (W.H. in brackets).

"^
t^BL I, 131 al. omit irepiX. ysv. (a gloss); found in ADIA al.
eio-TTopcvovTai in
' BL and after tov 6tov. i»^DR 124 al. have «i<r=X€vorovTai, but
in the same position.
* TpTi(xaTos PeXovTjs in ^BD

49. L has TpvirTip.aTos with pcXovT]s. Assimilation
to parall. has been at work in producing the T.R.
* eo-Ti after 9ew in ^BDL i, 28, 131 al.
^ For a(f>T)KapEv TravTa Kai ^cBDL r, 13, 6g al. have acfjevres ra iSia.
^ h^BL have this order: yvv. aSfXcf). yovcis.
^ ovxt pT] in ^BL
i al., and XaPrj in BD al. (Tisch. adopts former W.H. both,
but XaPir] in text with airoX. in marg.).
»I...XT]|xin t^BDLR»
[hat the man was a self-complacent —Ver. 28. Peter's remark about leaving
Pharisee. I am glad to find Hahn all, as in Mk., without the question,
decidedly repudiating this view {vide what shall we have ? appended to it in
notes on Mt. and Mk.). Vide Mt. Mt. —Ver. 29. yvvaiKa
as in xiv. 26, :
Vv. 24-30. Ensuing conversation (Mt.

>!^'x- 23-30, Mk. X. 23-31). Ver. 24. —
not in parallels. —
parents, for
yoveis
father and mother in parallels the latter
:
tlo-TTopevovTOi present, not future, as

: —
more impressive. Ver. 30. iroXXairXa-
in parallels, indicating not what will o-Cova, as in Mt. Mk. has the more
happen but what is apt to happen from definite iKaTovrairXao-iova. The read-
the nature of riches. Ver. 25. TpYJparos — ing lirroirXao-Cova (D, W.H., margin),
P«XovTis each evangelist has his own
: though little supported, has intrinsic pro-
—
expression here. TpTJp.0 from Tirpdoj, bability as toning down an apparent
Tixp-qpi (or Tpa&j), to pierce, bore exaggeration (hundred fold ! say seven
through hence xpavijs, penetrating,
; fold). C/. eirraKis in xvii. 4.
clear; ê\6vi], the point of a spear. Vv. 3r-34. Third prediction of the
Ver. 26. ol aKovo-avT«s, those hearing. Passion (Mt. xx. 17-19, Mk. x. 32-34).
a quite general reference to the company Vide notes on the account Mk., which in
present. In Mt. and Mk. the words are is exceptionally Ver. 31. realistic. —
addressed to the disciples. Kal t£s S. tr. — : T€Xeo-6i]o-€Tai, be fulfilled. With
shall
as in Mk., vide notes there. Ver. 27. — this verb is to be connected rw vl^ r. ii.
Toi aSvvara, etc. Mk. and Mt. have (not with Y«7papfxeva). The' sense is
firsta particular then a genera! state- not " shall be fulfilled by the Son of
ment. Lk. gives the general truth only Man". So Bornemann {Scholia), "a
the impossibles for men possible for God. dei filio perficientur, i.e., satisfiet pro-
—
6o2 KATA AOYKAN XVIII.
fi^ca Si& T&v Ttpoî]TS»v T^ ui& Tou dfdpcj-iTou. 32. irapaBodiâcTai

yap Tois IflKcai, Kai ^fiTraixfl^crcTai, Kal oPptaOiâeTat, Kal e(j.iTT0ff6iii-
ffCTai, 33. Kal p-aaTiyoSffaiTes diroKTCJ'ouaii' auTî' •

Kal rj] Tlfiepa rfj
TpiTT] dj-aarpaerai." 34. Kal auTol ouSeK toutwc aoKT^Kak, Kal rj*'
TO pr\fj.a TouTO K€Kpvîî,ivov dir' auTwv, Kal ouk eyikoiaKOv xd Xcy<}-
35. 'EyeVcTO 8c ^k tw iyyiêic auTof els 'Upixw, tu4)X6s tis

^Kd0T]To irapd ttic oSof irpoaaiTwi'.^ 36. dKOuaas Se oxXou SiaTiopeuo-
îvov, eiru>'0cii'€TO ti'^ eit] toCto. 37. dTn^yyeiXaf he aurw, "'Oti
ItjaoCs o Naûpaios irapepxerai." 38. Kal i^6r]<Te, X^yui', "'lirjcrou,
ui€ AapiS, 39. Kal 01 irpodyot'Tes eirexifAWJ' aurw Xva

iXeT)(TO»' |ic."
aiwirr|a-j] ^ •
auTo; 8c ttoXXA fidXXot' cKpajêk', " Yie Aaî8, eXe'irjao*'
^ eiraiTcov in ^BDL Orig. ' Ti av in DL (W.H. marg.).

« o-iyrjo-T) in BDLPX 245 al. T.R. conforms to parall.
phetarum vaticiniis a dei filio ". Nor is the attempt to express the inexpressible
it necessary to insert iv before t. v. t. d. is interestmg as showing that Lk. must
The meaning is: all things shall happen have had the sons of Zebedee incident in
to the Son of Man as written in the his mind though he does not choose to
prophets. —
TtXeicrSai stands for yivetrOoi, record it. The omission of this incident
being used because of the prophetic carries along with it the omission of the
reference (in Lk. only). So Pricaeus : second and most important saying of our
" T£X€i<r6ai hie esse quod Marc, xi, 23, 24 Lord concerning the significance of His
clvai, quod i Cor. iv. 5 yiveaOai, quod 1 death. Lk.'s gospel contains hardly any
Pet. V. 9 cTTiTtXeicrSai ". In all these basis for a doctrine on that subject {cf,
places the verb is followed by the dative. Mt. XX. 28, Mk. X. 45).
— Vv. 32, 33. The details of the Passion Vv. 35-43. The blind man at yericho
are the same as in Mk., except that no (Mt. XX. 29-34, ^^k. X, 46-52). T-u4>X(5s —
mention is made of the Jewish rulers, Tis the blind man is not named, from
:
and that other particulars are given in a which J. Weiss (Meyer) infers that the
somewhat different order. Ver. 34. This — name cannot have been in Lk.'s source.
is peculiar to Lk. A similar statement in A very precarious inference. Lk. deviates
ix. 45 with the same curious repetition. from the tradition in the parallels as to the
" An emphatic prolixity " is Meyer's place of the incident connecting it with
:
comment. J. Weiss (Meyer) from the the entrance into Jericho instead of the
facts that this verse repeats ix. 45 and exit from the town. —
cirairuv as in xvi.
that Lk. avoids repetition infers that the 3. —
Ver. 36. aKOvoras in Lk. what he
:
words must have been in his source. I hears is the multitude passing through,
rather think that we have here an effort which he would have seen if he had not
on Lk.'s part to compensate by a general been blind. In the parallels what is heard
statement about the ignorance of the is that it was Jesus around whom the
Twelve for the instructive narrative multitude had gathered, which even a
about the two sons of Zebedee which seeing man might have had to learn by
comes in at this point in Mt. and Mk., the ear. Lk. is careful to bring out the
and which Lk. omits, doubtless by way fact of blindness. —
SiaTropfuop.evov is an
of sparing the disciples an exposure. instance ol a participle serving as the
The iteration (same thing said three object of a verb. What was heard was
times) is in Lk.'s manner (Acts xiv. 8), the passing of the crowd. t£ citj t.,
but it is significant here. "The aim is by the optative without ov in an indirect
repetition of a general statement to con- question makes the question definite (cf.
vey the impression made by the con- iii. 15, viii. 9, xv. 26). —
Ver. 37. No£-
crete story — an utter impossibility. No wpaTos the usual form in Lk.
: an ,
wonder Lk. labours expression,

in in —
exception in iv. 34. Ver. 38. kfi6r\a-(v :
view of that humiliating proof of aorist, he cried out once. Ver. 39. — ol
ignorance and moral weakness 1 But irpodyovTcs, those in front, nearest him.
— — ;
32—43- XIX. i—^* EYArrEAION 603
fi€. 40. ZTaOel; Be 6 ^ 'Itjotous CKeXcotrek auToc d)(0T]i'ai irpos

auTOM •
^YYicarros Se auTou iTrTjpwTtjcrei' auToi', 41. Xeycjc,^ " Ti
;
(701 OeXcis Tronio-(i> " 'O 8e clire, " Kupie, ifa dfapXe'vJfco." 42,
Kai 6 Itjctous eltrey auTu, " 'A»'aPXe«|/o»' •
i^ ttiotis ctoo o-e'orwKe ac."
43. Kai Trapa)(pr]fi,a dv€pXei|/€, Kal tjkoXouSci auTU So^d^wt' tok

0eoK • Kai irds 6 Xaos ISwc eSwKec ali'Of tw 0€w.
XIX. I. KAI cicreXOuv 8ii^p)(€T0 ttjc 'leptx<i5 •
2. xal i8ou, dcTjp
6i'dp,aTi KaXoujiei'Os ZoKxaios, ttai auTos ^c ' dpxtTeXwi/Tjs, Kal a here only
in N.T.
ouTOS riy^ ttXouctios •
3- Kal eîqTei iSeii' toi' 'itjaouc, tis ecrri, Kal
ouK -^SukaTo diTo ToC oxXou, OTL Tjj i]XiKia fiiKpos r[v. 4. Kal
irpoSpaprUc €jiTrpoCT0€»' * aviî] lirl <ruKop,<i)paiaf, iâ iStj auT6v
1 Omit o BD (W.H.), found in ^L (Tisch,).

2 Omit \e7wv i^BDLX 57 e.
' ^L 245 omit ovTos (Tisch.). B reads Kai avros without tjv (W.H. text, with
Kui •r)v in marg.).
*
€is TO c|j.irp. in t^BL.
He would hear the sound of the crowd KaXovp.€vos, called by name, as in i. 61 ;

before it came up to him when it was ; a Hebraism, ovojjiaTi superfluous. ZaK., —
close to him he would make inquiry ti apxtT., irXouo-ios name, occupation, :
eti^. only in Lk. and St. Paul,

a-iy-qa-Q : social standing. Zacchaeus = the pure
showing overworking of the
editorial one, but not so intended; chief publican
source. —
cKpaêv a stronger word than
: probably a head man or overseer over
kôiqa-ev and imperfect, kept shouting the local collectors of taxes, of whom
louder than before. Ver. 40. axOrjvai, — there might be a goodly number in
to be led to Him Lk. again careful to
; Jericho, with its balsam trade, and traffic
bring out the fact of blindness, all the from the eastern to the western side of
more noticeable when his narrative is —
Jordan. Ver. 3. tîiTti imperfect, im- :
compared with parallels. The omission plying continuous effort, for a while un-
of the interesting particulars in Mk., w. successful, because of (d-n-o) the crowd,
49, 50, has been remarked on (Hahn) as too dense to penetrate, and not to be
proving that Lk. did not know Mk. seen over by him, being short of stature
Again a precarious inference. It is Lie's (^XiK^cj, as in Mt. vi. 27). ISetv tov 'I. —
habit to magnify the miracle, therefore t(s eo-Ti = ISeiv Tis ecTTiv 6 'Itjo-ovs, to
he tells the story so as to bring out that see who Jesus is = de facie cognoscere
it was a case of total blindness, which (Kuinoel) ; "fama notum vultii noscere
does not clearly appear in Mk., vide cupiebat " (Grotius). Ver. 4. cU Ti —
ver. 50. Ver. 41. — Kvpic: in Mk. Ip-irpoo-Sev, in front of the crowd, to
'PaPPovC. Ver. 43. —alvov, praise, a make sure ; stationed at any point
poetical word in Greek writers = (i) a opposite the crowd he might miss his
saying, (2) a word of praise, frequent in chance. — o-uKojxopa(av, a fig mulberry
Sept. SiSovai alvov, instead of aivciv, is tree, as many think = <ruKa|ii.vos in xvii.
Hellenistic. 6 but
; why then not use the same word
Chapter XIX. Zacchaeus. Parable in both places, the only two places in
OF THE Pounds. Entry into Jeru- N.T. where they occur, both used by
salem. Vv. —
i-io. The story of the same writer ? To this it has been
" Although it may be admitted
Zacchaeus, in Lk. only, apparently replied :
derived from an Aramaic source note — that the sycamine is properly and in Lk.
the abundant use of Kal to connect xvii. 6 the mulberry, and the sycamore
—
clauses but bearing traces of editorial the fig mulberry, or sycamore fig, yet the
revision in the style (Ka6oTi, ver. 9). latter is the tree generally referred to
Ver. I. 8ii]px€To: the incident occurred in the O.T. and called by the Sept.
when Jesus was passing through Jericho, sycamine, as i Kings x. 27, i Chron.
precisely where, not indicated.— 6v(Jp.aTi xxvii. 28, Ps. Ixxviii. 47, Am. vii. 14.
— — — ;
6o4 KATA AOYKAN XIX.
3ti 8i' CKCifTjs ^ TifieWc 8i^p)(C(r0ai. 5. icai ws TiXOcc €tti rhv roirov,
&ya^\câ<s 6 'It)ctous eiSci' auTOk', Kal ^ etire irpos auTOi', " ZaKxaic,
CTTTeuaas KaTd|3T]0t •
arr]\).€pov yap iv tw oikw (Tou Sel |jl£ fxeit'ai.
6. Kai oireuaas KarePr], Kal uTreSe'âxo aoToi' x'^'^P*^*'* 7- '*'*'
i86i'T€S airarTCS 8i6y6yY"^0''i Xeyoi'Tes, "'Oti irapd dfjiapTuXw dkSpi

etaTJXOe KaraXucrai." 8. ZraOels 8e ZoKxaios elTre Trpos to*' Kupiok,
" 'I80U, Tol iQfiioTfj ^ rCiV fnrapypvTUv |xou,* Kupie, 8i8<<>|yii rots tttwxols ^ •
''
b Ch. iii. 14. Kal €c TH'<5s Ti ecro/co(J>d»n-T]aa, diro8i8a)fii " TCTpairXoui'." g. Eiire
c here only x >, - -. «_ / - »
in N.T.
(j v
0£ irpo9
% >
auTov o
.
lr]crous, On /
OT^fj.epo*' CTojTT^pta tw oikw toutw
,
iyiv€TO, KuGoTi Kttl auTos uios 'APpadjx itniv.^ lO. ^X0e y^tp o
uios TOU di'OpojTrou ^rjTTJaai Kal auo'ai to dTroXwXos."
1 cKeivT]s without 81 in ÂBLQR al.

' tiScv avTov KOI omitted in ^BL 131 i, al.
* This word variously spelt, i7p.iG-eia in J^BLQ 382.

* [AOTJ before twv vir, in ^BLQ i, 209 al.
* rots (B omits) wtoixois 8i8ii>|ai in J>^BDLQ i, 33, 2og.

« Omit eo-Tiv ^LR (Tisch.) ; found in BDQ al. (W.H. brackets).
Dioscorides expressly says ZvKop,opov, income (ol irpdcroSoi) as Godet suggests.

€vioi ik Kal TOVTO on^Kafxivov Xiyovcri, — diroSi8(opi
SCScdfiii, presents, probably :
lib.i., cap. 180" ictionary of the

(Smith'' s D expressing not past habit but purpose
Bible, s. V. Sycamore). This is in effect for the future. This is the regenerating
to say that through the influence of the effect of that generous, brave word of
Sept. and following common usage Lk. Jesus. It has made a new man of him.
used the two words indifterently as syno- Yet the desire to see Jesus, of whom he
—
nyms. iKeivTis : supply oSotl, cf. iroias, had heard as the publicans' friend, shows
V. 19. — Ver.
5. ZaKxate Jesus knows : that the germ of the new man was there
his name, how not indicated. trTreiio-as, — before. A
" sinner " doubtless in the
etc., uttered in cordial tone as if He were way indicated, as the ei ti mildly admits,
speaking to a familiar friend whom He is but by no means, even in the past, a type
glad to see and with whom He means to of the hard, heartless, unscrupulous
stay that day. What a delightful sur- publican.— TCTpairXovv, four fold, as in
prise that salutation, and how irresistible cases of theft (Exodus xxii. i, four or five
its friendly frankness, ver. 6 shows. fold). —
Ver. 9. irpos avTov, to him or
—Ver. airavTCS
7. general muttered : with reference to him probably both ;
dissent (not even the Twelve excepted), the words meant for the ears of
which Jesus anticipated and disregarded. Zacchaeus and al! who might be there
Note His courage, and how much pre- to hear, or perhaps spoken half as a
judice the uncommon in conduct has to soliloquy. —
KaOori, inasmuch as; a word
—
reckon with. ap.apTci)Xa» no reason to : of Lk.'s; in his writings only in N.T.
think with some ancient and modern vl6s *A., a son of Abraham in the natural
commentators that Zacchaeus was a sense, a Jew a protest against popular
;
Gentile, a son of Abraham only in a prejudice, for which a publican was as a

spiritual sense. They thought him unfit heathen. The more radical reason, un-
to be Christ's host because he was a expressed, but present doubtless to the
" sinner " (Grotius). A sinner of course mind of Jesus, was: because he also is a
because a publican, a great sinner because son of man, a human being. Ver. 10. —
a chief publican. —
Ver. 8. araOels like : A great key-word to Christ's idea of His
the Pharisees {xviii. 11) but in a different —
own mission a Saviour. to airoXuXos,
spirit —
in self-defence, not self-laudation. the lost, a pathetic name for the objects
J. Weiss thinks the word indicates the of Christ's quest its shades of meaning ;
solemn attitude of a man about to make to be learned from the parables in Lk.
a vow (Meyer). ^. t. -inrapxovTwv, the XV. lost as a sheep, a coin, a foolish
:
half of my goods, earnings, not of my son may be lost. Here the term points
—
5—13- EYArrEAlON 605
II. 'AKOYONTflN 8e aoTwi' TaoTO, irpoaflels ciTre irapaPoX^v,

Sitt TO ^YY"^ ttUToc eti'ai 'l€pou(ra\»]fi,^ Kai SoKcIk' aurous on irapa- d Actsxxi. j
XpT]p.a fAeWci 1^ paaiAEia tou Qeou ai'acpai.i'eaaai •

12. enrev' out', u. i Cor.
""AvOpwTTOs Tis •euyccTjs eTTOpeuSr] cis x'^P'*'' fâKpdii', Xa.Seif âoTw there
Pa(nX6ia>', Kal oTroCTTpetj/ai. 13. KaXecras 8e SeKa SouXou? lauroC, times)
l8wK€f auTOis 8eKa *

/xkas, Kal eiire Trpos aureus, npaY/iaT€ucraa6c n.t."
' eyyus civai I. avTOf in fc^BL 157.
to the social degradation and isolation of the Hebrew construction =* He added

the publicans. They were social lepers. and said, cf. Gen. xxxviii. 5, Trpoo-Oeiora
With reference to the conduct of Jesus €T£K£v. —
«7Yt;s about fifteen miles off.
:
in this case Euthy. Zig. remarks " It : •n-apaxpiip.a a natural expectation for
:
is necessary to despise the little scandal friends of Jesus to entertain, and for all,
when a great salvation comes to any one friends and foes, to impute to Him, and a
and not to lose the great on account of the good occasion for uttering a parable to
little" (xpT) Y*p Tov [jiiKpov aKavSaXov correct false impressions comparable in ;
KaTa<j>povcIv, cv6a p.c'YaXr] acdTTjpta tivI this respect with the parable of tJi-e Sup'
irpocrytveTai, ical (avj 81a. to p,iKpbv —
per in Lk. xiv. saying in effect, " not so
ttTToXXeiv (sic) rh p.^7a). The significance soon as you think, nor will all be as well
of Christ choosing a publican for His affected to the king and his kingdom as
host in a town where many priests dwelt you may suppose ",
has been remarked on. Art. " Publican " Vv. 12-27. The parable. €iY**'^s> well- —
in Smith's Dictionary of the Bible. born, noble of such rank and social
;
Vv. 1 1-27. Parable of the pounds, or of position that he might legitimately aspire
the nobleman who goes to find a kingdom to a kingdom. The Herod family might
[cf. Mt. XXV. 14-30). Into the vexed quite well be in view. Herod the Great
question of the connection between this and his son Archelaus had actually gone
parable and that of the talents in Mt. I from Jericho on this errand, and Arche-
cannot here go. That there is a resem- laus had had the experience described in
blance between them is obvious, and the ver. 14. Since the time of Clericus and
hypothesis that the one has grown out of Wolf, who first suggested it, the idea that
the other in the course of tradition can- the Herod family was in Christ's mind
not be treated as a mere impertinence. has been very generally accepted. Schanz
Yet that they are two distinct parables in thinks Jesus would not have selected so
their main features, both spoken by Jesus, bad a man as Archelaus to represent Him.
is not improbable. They serve different Yet He selected a selfish neighbour and
purposes, and their respective details suit an unjust Judge to represent God as He
their respective purposes, and the kindred appears, and an unjust steward to teach
features may only show that Jesus did prudence —
eis \iiâ.v p,aKpav
I implying :
not solicitously avoid repeating Himself. lapse of time Rome, in the case of Arche-
;
—
The parable before us suits the situation laus. viTroo-Tpexjâi the desired kingdom :
as described by Luke, in so far as it cor- is in the land of his birth; Palestine in

rects mistaken expectations with regard case of Archelaus. Ver. 13. SeKa 8., —
to the advent of the Kingdom. It is a ten, a considerable number, pointing to
prophetic sketch in parabolic form of the an extensive household establishment.
real future before them, the fortunes of —
SeKa (ivas, ten pounds, not to each but
the King and the various attitudes of among them (ver. 16). A Greek pound
men towards him. It is more allied to = about £3 or £i, a Hebrew = nearly ;
allegory than most of the parables, and double in either case a small sum com-
;
on this ground, according to J. Weiss (in pared with the amounts in Mt. xxv. The
Meyer), it cannot have proceeded from purpose in the two parables is entirely
Jesus. One fails to see why Jesus might different. In the Talents the master di-
not occasionally use allegory as a vehicle vides his whole means among his servants
of truth as well as other teachers. to be traded with, as the best way ot
Ver. II. —
The introduction. ravra disposing of them during his absence.
naturally suggests the words spoken to In the Pounds he simply gives a moderate
Zacchaeus by Jesus about salvation, as sum, the same to all, with a view to test
—
what was heard. irpoo-Stls eiwe imitates fidelity and capacity, as he desires to
— — ——
6o6 KATA AOYKAN XIX.
?«?* ?p)(Ofieu. 1 4. Ol %€ iroXirai a^TOu 1}i.I<tou¥ aiT6y, Kal Att^-
g ch. XIV. oreiXac * irpeaPeiac 6iriaw auTou, X^yocTcs, Ou Oôiicf rouTOf

Jj Ch. X. 35. PacnXeuaai i^^ r\}i.as. 15. Kai eyeVcTO iv tw "*
tiraj'eXSeif aoToi'
XaôKTa T^f PttffiXeiai', Kai elirc ^xu^tjOTJKai aoTw tous SooXous

TouToos, ois eSwKc ^ TO dpyupiok', iKa yt'w ^ ns Ti SteTrpayfJiaTcoaaTO.*
16. -napeyiviTO 8e 6 irpwTos, X€Ya)^•, Kupie, i^ p.i'd <too irpocTCtpydcTaTO
S^Ka * p.i'as. 17. Kal cittck aurw, Eu," dyade SoGXe •

on iv IKayfîcmf
TTioTOS iyivou, larQi iôucrlav e^wr cirdvo) Sîca iriSXcuc. 18. Kal
^X0c»' 6 SeuTcpos, Xeywc, Kupi6, 1^ jica crou ^ cTroiTjac ir^rre )Jivas<
19. EliTc Se Kal TouTU), Kal au yiiôu eirci^'u ' it^ktc iriSXeuK. 20.
* For «ws ÂBDL a/. Orig. have *v u. F»d« below.

» 8€8«ic«i in t^BDL i, 25, 131. s
^"01 in t^BDL 33.
For Tis Ti SieirpayfjiaTfvo-QTO in
* ARPAAn, etc. (Tisch.), Js^BDL 157 e have t*
8iiirpaY|xoT£T/aavTO (W.H.).
* 8€Ka irpoaeipyaaaTO in ^BL i, 131, 209 a e.
« tv in ÂLRA al. pi. (VV.H, marg. = Mt.). evyt in BD 56, 58, 61 Orig. (Tisch.,
W.H., text).
^ Kvpi€ after t) jiva <rov in ^BL. T.R. s= D, etc.

8 cvavov yivov in ^BL i, 131, 157, 209. D has y«ivov icai «rw rr.
have tested men for higher service when as in some places, e.g., Mt. iv. 3. rl^
the time comes. The amount may suit Ti 8i£7rp. (T.R.) is two questions in one :
the master's finances, and though small who had gained anything and what ti
it may just on that account the better Steirpayp-aTC-utravTo (W. H.), what they
test character and business talent. —
had gained. Ver. 16. i\ p,va crov, thy
vpay\LaTfvcraa9e, trade with, here only pound, modestly, as if he had no hand or
in the Scriptures, found in Plutarch. merit in the gain (Grotius). ScKa a con- — :
—cpxopai with ?«iis (T.R.J = until I

: siderable increase, implying proportional
—
come back, with Iv cjJ (W.H.) = while I length of time, the kingdom not near.
go (to the far country) ; perhaps it is used Ver. 17. ayadi without iriaTC, as in Mt.,
pregnantly to include going and return- but -irio-Tos in next clause = noble, devot-
ing. —
Ver. 14. iroXiTai = <rupiroXiTai, ed. iv eXoxioTTy, in a very little. €iri
fellow-citizens of the aspirant to kingship 6Xiya in Mt. —
tirdvu) iixa -iroXewv, over
while a private citizen (as in Gen. xxiii. ten cities, or zDecapolis (Holtzmann, H.
II, Sept., Heb. viii. 11, W.H.). lp,i. — C). This is what the king has had in
«rovv, hated habitually, showing some-
— —
view all along to get capable and trusty
thing far wrong in him, or in them. governors. A new king needs to take
irpeo-peiav this actually happened in the
: special pains about this. The trial of
case of Archelaus, on just grounds ; this, character through trade is not unsuitable,
however, is no proof that he cannot have as governors would have much to do with
been in Christ's mind. The point is, the provincial revenues. Ver. 18. nivre, —
hatred just or unjust, in the case both of five, half as much, implying less capacity,
Archelaus and of Jesus very real.— ov diligence, conscientiousness, or luck
6^Xop.ev, we don't wish, an emphatic nolu- which, however, is not taken into
tnus, stronger than 6eXo|icv rovrov oi, etc. account. Ver. 19.— ical orjr this man :
Vv. 15 ff. After the return. ev ry — also deemed trustworthy, but of less capa-
liraveXGeiv €v with the aorist infinitive,
: city, therefore appointed to a governor-
usually with present, but frequently with ship, but of less extent. Also, note, there
aorist in Lk. = on his return, he takes is no praise. He was honest, but might
action at once (vide Burton, M. and T., have done better. The new king is
§ log). — €iir£ (j>(uvT]0rjvai. — commanded thankful to have honesty even with re-
(jussit, Vulgate) to be called eiTrt with ; spectable, though not admirable adminis-
infinitive, instead of Xva with subjunctive, trative qualities.
:
f4 — 28. EYArrEAION 607
Kai Ircpos * tJXSc, \iytiM', Kupie, iSou, r^ p-wd. ctxof

crou, tjk ' diroKCi- Col.
fiet'irjc ei* (Toubaptu

c' •
»io'
21. eôpoufiTjf yap
/
ac,
OVA
on
\*
afopuiros aoorrjpos
»
i
8.
i.
Heb.
5.
Tim. iv.
el- aipets o ouk €0T)Ka9, Kal Ocpil^cis o ouk ecnrcipa;. 22. Aeyei
Se 2 auTw, 'Ek tou oropiaTos ctou Kpifu ae, iroi^pe SoGXe. i^Sets on
eyu ai/dpuiros auaTT]p6$ £i)xi, atpuK o ouk edrjKa, Kal Oepil^wi' S ouk
eaiTEipa •
23. Kal Start ouk cSuKa; to dpyupi^f jiou ' îrl ttjv*
Tpd-n^lav, Kal lyw ^XOuv aiiv tokw dc eirpala out<J'; 24. Kal rots
irapco-Twaic ciircf, "Apare dw' auTOu r^y (AKCik, koi 8<Jt€ tw ras S^Ka
fi.i'as Ixoi'Ti. 25. (Kal etiroi' aurw, KJpic, ex*' S^Ka fxvas.)
26. Ae'yw yap* ujitK, on iraiTl tu ty^pyri 8o6iqaeTat • diro Se tou
p.T] 6X0KT0S, Kal o €xei a.p6-f\(T€Tai dir' outouJ 27. flX^c to6s
eX^pous /*oo Ikcicous,^ Toils }a^ GcXTô-avads fie PaaiXeCaai iv'

auTous, dydy€T€ wSe, Kal ^ KaTa(r4>d$aTe ^ c/iirpoaOet' fiou." 28. Kalj here only
tiiT^v TauTa, ciropEucTO c|x-n-poadeK, &yaâivuv eis 'iepoaoXupta.
1 o cTcpo« in ^cBDLR 6g, 247.

a Omit 8c ^B al. 1, 28, 131 al. pi.
" |xov TO apy. in ÂBL 33. T.R. = D. * Omit Ttiv ^ÂBDLRA al. pi.
^ avTO (irpala in ^BL. ' Omit yap ^BL i, 131, 209.

^ Omit air avrov t^*BL 36, 53 al.
* For tKeivovs (D, etc.) J^BKLMPI al. have tovtov*.
9 avTovs after KaTao-<{). in t<^BFLR 33.
Vv. 20-27. The useless servant. If in longer to be a trader but a ruler, there-
any part the parable has borrowed from fore not an important illustration of the
the parable in Mt., it is here. The story principle stated in ver. 26, a sign that in
might well have wound up with a state- this section of the parable Lk. is second-
ment as to what was to be done with the ary. —
Ver. 25. Possibly an utterance
disaffected.— Ver. 27. Yet this feature is from the crowd interested in the parable,
not inapposite, for there were likely to be the " Lord " being Jesus, or an addition
three classes of people to be dealt with by Lk,, or not genuine (wanting in D).
by the king the honest and capable, the
: — Ver. 26. Deprivation the only penalty
incapable and useless, and the disaffected. here, no casting out into outer darkness
The chief objection to the part refening as in Mt. merciless severity reserved
;
to the second class is that it gives the for the enemies of the king. Ver. 27. —
parable a too didactic aspect, aiming at irXTjv, for the rest, winding up the trans-
theoretic exhaustiveness rather than in- actions at the commencement of the
sisting on the main points how the king : king's reign. —
KaTaa<^d|aTc barbarous, :
will deal with his friends and how with but true to Eastern life ; the new king
his foes. —
Ver. 20. Iv o-ovSapicp, in a cannot afford to let them live. In the
handkerchief; iv tq YD in Mt. Ver. 21. — spiritual sphere the slaying will be done by
axio-Tr)pbs (here only in N.T.), harsh in the moral order of the world (destruction
flavour, then in disposition. atpets, etc., — of the Jewish state). King Jesus weeping
you lift what you did not deposit, and over their fate. Motive must not be
reap what you did not sow ; accusing the transferred from the parable to the appli-
master of an exorbitant demand for pro- cation.
fit. He despaired of pleasing him in that Ver. 28. Oh the way to Jerusalem
respect, therefore did nothing a pretext — The Jericho incidents disposed of, the
of course. Ver. 23. — iirl TpdirtEav = next centre of interest is the Holy City.
TO IS TpaireS^rais in Mt. firpaâ = Iko- — Lk. connects the two parts of his narra-
|j.io-dps,T]v in Mt. —
Ver. 24. apart, etc. tive by a brief notice of the ascent from
the pound given to him that had ten the smaller city at the foot of the pass to
could only have the significance of a the larger and more famous at the top.
present, and a petty one, for he was no — clvMV TAvra refers naturally to the
— —
6o8 KATA AOYKAN XIX,
29. KAI iyiveTo <is Ti]yyt.(Tiv eis BY)0(})aYTi Kal BriOat'iai' TTpos to
opos t6 KaXoop.efoi' eXaiwK, d-rreCTTCiXe 8uo rCiv ^laBr^jdv auTou,'
30. ciTTWf,^ " 'YTrdyeTe cis T^f KaTivavri kw|X7]»' •

fV t) eicnropcoofjiet'ot
•
cupâcTC trwXok' SeScjA^KOK, €4*' ov ouScis itwitotc dvflputrwi' eK<i0i(/e
XooraKxes ' auTO*' 6.ydytT€. 3 1 . Kol iiv tis ujaSs e'pwxa, Atari Xuctc ;
ouTus ep€iT£ aoTw,* 'Oti 6 Kupios aoToG XP^^^^* ^X^*"" 3^- ^ttcX-
66kt€S Sc ol direoraXfiî'Oi cCpoi' Ka6a>9 eXitey auTois •

33- Xuoctwk Sc
ooTui' T0»' 'ir<I)Xo>', eiiro*' ol Kupioi aurou Trpos auTOos> " Ti Xuere tok
" 'O
•nukov ;" 34. Ol 8e cittok, Kupios ' auToG xptiav exei."
35. Kai t]YaY°*' ''^^'''oi' irpos rov '\r\(Touv • Kal €TTippi»)/ai'T€S iauru)v^
rd ifidiTia cm to*' ttwXoi', eTTCpiPao-a*' Tok '\r]<Tody. 36. iropeuop,eVoo

8e auTOu ^ vTrecrrpittvyuov Ta ijidTia auTuv'^ iv Ttj 68w. 37. 'EyY''"
k here only
in N.T
(Is. Iviii. to*Tôs ot auTou t)Ot] TTpos TT] KaTafjao'ei too opous twc eKaiiuy,
T]pârro aTTOK to TrXTJdos TQy \iaQr]TC)v xct^po^'TtS aii'CiK tok Qeoy
* Omit avTow ^^BL minusc. (found in D al.).
* XcYuv in ^BDL 13, 6g. * BDL 157 prefix Kai.

Omit avTu) i<^BDL minusc. ' oTi before o Kvp. in ÂBDL al. pi,
• avTwv in t<^BDLA i, 13, etc. ' So in i^DL. B has here tavruv.
parable. As a note of time the expression other hand, Lk. alone states that the two
is sufficiently vague, for not knowwe do disciples found matters as the Master
when or where the parable was spoken, had said (ver. 32). In ver. 33 ot Kvpioi
nor how much time intervened between suggests a plurality of owners, Ver. 35. —
its utterance and the commencement of l-ffippCtj/avTis the participle is used to
:
the ascent. It is simply one of Lk.'s relieve the monotony of the paratactic
formulse of transition. —
cp.-)rpo(r6ev = cl$ construction (Kal, Kai, Kai in Mt. and
TO €|Airpo(r0ev, not before them, but for- Mk.) the word occurs here only and in
wards iter suum continuabat, Kypke.
: I
;
Pet. V, 7, q.v. —
tTreîâc-av, helped to
avaâCvwv, going «/>. A constant ascent, mount, as in Lk. x. 34, Acts xxiii. 24 a ;
Steep and rugged. technical term, possibly used here to add

Vv. 29-38. The triumphal entry into pomp to the scene. —Ver. 36. ra ip.dTia,
Jerusalem (Mt. xx. i-ii, Mk. xi. i-ii). their garments, but no mention ol
BT)0<})aYT). Following Lightfoot and branches in Lk., possibly from a feeling
Renan, Godet regards this as the name that they would be an encumbrance.
not of a village but of a suburban dis- Ver. 37. Iyyiôvtos Lk. is thinking ot :
trict included for passover purposes in Jerusalem = when He was nearing the city.
the holy city, pilgrims to the feast find- The next clause, irpbs t^ Karapdo-ct,
ing quarters in it. The reference to the is added to define more precisely the
two places Bethphage and Bethany is point reached = at the descent of the
obscure and confusing. IXauov, com- — mount. They had got over the ridge to
mentators dispute whether the word the western slope. —
KaTaPd<rci, here only
should be accentuated thus, making it in N.T, —
airav to irXriOos Mt. and Mk. :
genitive plural of IXaia, or JXaiuv, making divide the crowd into those going before
it nominative singular of a name for the and those following. this — Swdpeuv :
place = Olivetum, olive grove. W. and reference to miracles as the occasion of

H. print it with the circumflex accent, praise is peculiar to Lk, That Galilean
and Field (Ot. Nor.) and Hahn take the pilgrims should remember gratefully the
—
same view. Vv, 31-34. The sending of healing ministry at that moment was
two disciples for the colt is related as in very natural. Yet Lk,'s explanation of
Mt. and Mk., but with a little more of the popular enthusiasm, while true, may
Greek in the style. The remark about be far from exhaustive. Ver. 38. A free —
the owners sending it (Mt.) or Jesus re- reproduction of the popular acclaim as
turning it (Mk,) is omitted. On the reported by Mt. and Mk., not without
— — —
29—43- EYAITEAION 609
ûv^ jxeytiXT) ircpl iraCToiv^ utv elSoi' 8uvd|jie(ii»', 38. \4yovT€^

" EuXoyTjixeVos 6 cpx(5[Aefos Pao-iXeog iv o^dfiaTi Kupiou •
clpiinf]
iv oupakw,^ Kttl 8(i|a iy uijiiorois. 39* l^***^ tikcs TWf <l>aptaaia>»'
diro TOO o)(Xou ciiroc irpos auTo*', " AiSdcricaXe, eTriTifATjaoc tois
fAa0T|Tais CTOU." 40. Kal dTroKpiOels eiTrcf aorots,^ " A^yw up.if,
OTi, iay ouTOi aiuir^crwoni',* 01 X1601 KCKpalofTai." * 41. Kal s
TJyyioreK, i8wK ttji' itoXh', CKXauCTCi' ctt' aurfj,^ 42. Xc'ywi', ""Oti ci
lycus Kal (TO, Kai ye'^ ei* rrj ^p-^pa coo raurj], ra irpos eipi^cTjc aou •
KUK Se eKpu^T) dTTO 6<|)0aXp,(li»' <rou •

43. on ^louo-n/ i^p.€'pai €irl o-^,
Kul TrepiPaXooo-i»' ^ 01 exOpoi aou -j^^dpaKd aot, Kal -irepiKUKXcjaouo-i
1 iravTwv in BD, perhaps the true reading ;

irao-wv a correction to agree with
8vvap.ev.
2 ev ovp. tip. in J^BL Orig. (Tisch., W.H.).

*
i^BL omit avTOLS. * o-iuir-qo-ovcri in ÂBLR al.
* For this form, common in Sept., t«^BL Orig. have Kpa|ovo-i.

* eir a-uTTjv in ÂBDL, etc.
' Kai <ru Kai ye is probably a conflate reading ; some western texts have the on?
some the other. t^BL (with D) omit koi ye and read ei eyvws ev ttj tj(a. ravrr) (aov
omitted) Kai <rv, and omit croii after eiprivTiv.
* So in B (W.H. marg.). irapepiPaXowo-iv in ^CL 33 (Tisch., W.H., text).
variations even between them. The destruction of the temple and the witness
Hebrew Hosanna is omitted and transit bore to Jesus = if I receive not witness
lated into equivalents which recall the from the Jewish people the scattered
rrloria in excelsis (Lk. ii. 14), "already stones of the ruined temple will witness
become a church hymn " (Holtz., H. C). for me. An attractive idea, not refuted
Lk.'s version runs : by Hahn's objection that if it had been
Blessed is He that cometh, the King, in view we should have had orav ovtoi
in the name of the Lord I uiu'Tr. instead of lav, etc. ikv with
In heaven peace, future may express a future supposition
And glory in the highest. with some probability.
In comparison with Mt. and Mk. this Vv. 41-44. jfesus weeps at sight of
version seems secondary. the city and laments its doom. (i>s = —
Vv. 39-44. Pharisees murmur and when, as in many places in Lk. EKXavo-ev —
yesus weeps, peculiar to Lk. airo tov — etr' a.. He wept aloud, like Peter (Mk.
oxXov, from within the crowd, or on xiv. 72). SaKp-ueiv — = to shed tears
account of the crowd and what they had silently ; for a group of synonyms with
been saying =/'ra« turba as in ver. 3. their distinctive meanings vide under
Loesner cites from Philo instances of the KXaibi in Thayer's Grimm. Ver. 42. el —
use of airo in this sense (but in reference eyvus el with the aorist indicative in
:
to ver. 3). —
Ver. 40. eav ffio)irii<rovcrtv : a supposition contrary to fact, the
iky with future indicative instead of sub- apodosis being omitted by an impressive
junctive as in classic Greek, one of the aposiopesis. kv t. 'nP'C'pa t., in this (late)
divergent ways in which the N.T. ex- day, not too late yet. koI oii, thou too,
" j-----i-- ..u„:- :_i.. _..!ii
presses a future supposition with some as well as my disciples their insight will .
:
:
probability {vide Burton, M. and T., §§ save them, but not you and the nation ;
250-256). —
01 \i6oi Kpd|ov<riv, the stones you must know for yourselves. Kai ye —
will cry out possibly there is a reference
;
(T.R.) the combination Kai <rv Kai ye
:
to Hab. ii. 11, but the expression is pro- (vide critical notes) is suspicious. Coming
verbial (instances in Pricaeus, Wetstein, before iv r. int-ept^, etc., as in T.R., it
etc.) = the impossible will happen rather will mean even at this late hour. to.
:
than the Messianic kingdom fail of re- TTpos eipijvTjv, the things tending to thy
cognition. Some, e.g., Stier and Nosgen, peace = thy salvation. viiv Se, but now —
find in the words a reference to the as things stand the day of grace there-
;
39
—— —
6ic KATA AOYKAN XIX. <j<j- .j8.
a«, Kai vuviôuai ac -aavToQiy, 44. Kal ^8a4>ioGai ere itai tA Wkj'o
aoo ^v* croi, Kal ouk d<|)rjaooan' ^k aol \i0oi' îrl Xi9a) ' • i,vQ' uv ook
lyj'us Tov Kaipoi' tt^s eTrnTKOirfjs aou."
45. Kal eiaeXOoji/ cis to lep6i', Tjpâxo eK^dWeiK Toi^s irwXourras

Iv auTw Kal dyopdiorras,^ 46. Xeywi- auTois, " r^ypairrai, *
'O
oIk^s p.ou oiKOs irpoaeux^S ecrrif * •

uijkis 8t auihv €Troni]<7aT€
Cr7TT)XaiOk Xt](TT(iJV."
47« Kal TJc 8i8daKco»' to KaO' r]p.4pay iv tw Icpw • ol Sc dp)(i£pci$
Kol 01 YpafiiiaTeis lt,r\TO{iv auxof diroXâai, Kal 01 irpcoTOt toC Xaou •
1 here only 4^- '^'^^^

°"X '^pio'KOJ' TO Ti iroiiâwtnc, 6 Xaos yo^P fiiras *c|eKp^jjiaTo*
'"
auTOu dKOuuf.
' Xi0ov ciri XiOov tv (Toi in ^BDL (D with other texts have ar oXt| <roi : e, in tota
Urra).
* ^BCL
I, 69, 209 al. omit cv avrw, and i, 209 ^BL syr. sin. Orig. omit Kai
ayopaôvTas, which, in view of Lk.'s editorial peculiarities, is to be rejected.
* ^BLR I, 13, 69 al. have xai eo-rai o oik. p,. oik. irpoo-cvxTjs (Tisch., W. H.).
c$cKpc|icTo in
* ^B {W.H., also Tisch., who remarks: a vulgari usu haud aliena
videtur fuisse).
fore is already past. lKpv^y\ judicial : Sept. it is a vox media and is used with
blindness has set in, the penalty of a long reference to visitations both in mercy
course of moral perversity. Ver. 43. — and in judgment.
8ti, for, because, introducing a prophetic Vv. 45-48. Jesus in the temple (Mt.
picture of coming ruin, either to explain xxi. 12-17, ^k. xi. 15-19). We have
the el eyvus = what you would have here two tableaux: Jesus reforming
escaped had you but known or to sub- ; temple abuses (45-46), and Jesus teach-
stantiate the assertion of judicial blind- ing in the temple to the delight of the
ness = no hope of your seeing now ;
people and the chagrin of their religious
your fate sealed; judgment days will and social superiors. Of the former we
surely come (tjôvo-iv rifx^pai). Then have but a slight and colourless presenta-
follows an awful picture of these judgment tion fiom Lk., whose
editorial solicitudes,
days in a series of clauses connected by now well known
to us, here come into
a fivefold Kal, the first being = when. play. The story
as told by Mt. and Mk.
The description recalls Isaiah xxix. 3 so shows passion (of the true Divine pro-
closely that the use of such definite phetic type) and action bordering on
phrases before the event is quite conceiv- violence. This disappears from Lk.'s
able, although many critics think the page in favour of a decorous but neutral
prophecy so certainly ex eventu as to use picture. J. Weiss thinks it incredible
it for fixing the date of the Gospel. that Lk. should have given us so in-
xdpaKa, a palisade (here only in N,T.). adequate a statement had he had such
Titus did erect a palisaded mound around an account as that in Mk. before him
Jerusalem, and, after it was destroyed by (Meyer, eighth edition, note, p. 584). It
the Jews in a sortie, he built a wall. Ver. — is perfectly intelligible, once we under-
44. ^8a4>iovori this verb (here only in
: stand Lk.'s method of handling his
N.T., Sept. several times) has both trt material. Equally groundless, for the
and Toi TCKva tr. for its objects and must same reason, is the inference of Hahn
have a meaning assigned to it suitable to from the omissions of Lk. between vv.
each: (i) to raze to the ground in — 44 and 45 (Mt. xxi. 10, 11, Mk. xi. 11-14)
reference to the city, (2) to dash to the that he cannot have known either Mt. or
—
ground in reference to the children or Mk.
population of the city. Here only in Ver. 45. Tois iruXovrras, the sellers,
N.T., frequent in Sept. rbv Kaipov t. no mention of the buyers in the true text
lirwrKoirTJs or., the season of thy gracious (W.H. after J^BL).— Ver. 46. Kal eo-Tai:
visitation. —
iirio-Koiri] and its correspond- the Kal, a well-attested reading, does not
ing verb have this meaning in N.T. In occur in the text quoted (Is. Ivi. 7). The
: —— — — " :
XX. I- EYArrEAION 6ii
XX. I. KAI lyivtTO iv fAia twk ruLepCiV iKiivtav,^ Si8(£orKorros

auToG TOK Xaof iv t« Upw Kai cuaYYcXiôii^fou, iiricnâav ot
dpxiepEis Kal oi Ypcif^H'^'''^''^ ^^^ "^^^^ irpcaûTEpoi;, 2. Kal etiror

irpos auTO!', Xiyovrts,^ " Eiire ' iqfiit', ^f iroi^ côuaia raura iroicis,
;
f| Tis ccnrii' 6 Sous coi ttjc ^ôuaiai' Taurrjv " 3. 'AiroxpiQcls 8e
eiirc irpos aurods, " 'Epwrr^ffw 6|xas xdyu ei'a * X^yok", Kal eiTrar^
;
fioi •
4. To PdTmo-(ia* 'ludki'ou e^ oupacoG tJk, tj e| di'SpuTrwi'
5. ot 8e o-oveXoyiaowTO " irpos eauTOus, Xeyon-cs, "*Oti iav ci7r(i)|ui6K,
*E| oupaj'oC, cpei, Aiari ouy^ ook eiricrTeuCTaTe auTw ; 6. ede Se
ciTTUfiEi', 'E| dfOpuTTCjr, TTos 6 Xoos ^ KOTaXi0d<j-€i ^jjids • ireireiffjAeVos
> Omit eKeivwv J^BDLQ a/.
' Xeyovres irpos awTov in i«^BL I, 131, 2og verss.

* eiTTov in âBLR i, 33.
* Omit cva (from parall.) ^BLR i, 33, 69, etc.
» TO beforeI. in t<^DLR (Tisch.), not in B (W.H.).
' crw€\oyi£ovTo (imperfect in Mt. and Mk.) in ^^CD. Tisch. and W.H. retain
7 ^BL a/, pl. omit ow. ' o Xaos airas in ^BDL i, 33 al.
words iracriv tois eOvetriv, which do Chapter XX. In the Temple.

occur, are strangely omitted by Lk., the Preaching, Conflicts, and Parable
Gentile evangelist, perhaps to sharpen OF THE Vinedressers. Vv. 1-8. By —
the contrast between the ideal a house what authority ? (Mt. xxi. 23-27, Mk. xi.
of prayer, and the reality a den of 27-33)- ^v T. ^; on one of the days,
('•'••J
robbers, i.e., of dishonest traders, or it referred to in xix. 47 vague note of ;
may be because the temple was now in time.— eiayyeXiJofi^vov Lk. wishes his :
ruins. The last part of the saying is readers to understand that Jesus was not
from Jerem. vii. 11. engaged in heated controversy all the
Vv. 47-48. rit KaO' i\îpav, daily, as time, that His main occupation during
in xi. 3. — apxiepets Kal ypa|ifiaTets, these last days was preaching the good
priests and scribes, Sadducees and news, speaking "words of grace " there as
Pharisees, lax and strict, united against in Galilee and in Samaria. iirâxTjo-ov, —
the Man who had nothing in common came upon, with perhaps a suggestion of
—
with either. Kal 01 irpuToi added as a : suddenness (examples in Loesner from
kind of afterthought = the socially im- Philo), and even of hostility (adorti
portant people who, though laymen, sunt, Erasmus, Annot.). In xxi. 34 Lk.
agreed with the professionals in their uses a separate word along with the verb
dislike of Jesus. Ver. 48. —
rb tI to express the idea of suddenness. Ver. —
wofjio-wo-iv, " the what to do " the will 2. tvKov •npiiv peculiar to Lk., makes the
:
to kill there, but the way dark {cf. i. 62,

;
—
question pointed. ravxa ought to refer
xxii. 24). 6 —
Xa&s, the people, the to the preaching, not to the cleansing of
common mass, with their inconvenient the temple, which in Lk. is very slightly
liking for a true, outspoken, brave, noticed. ris— lcrr\.y, etc. a direct :
—
heroic man. l|€Kp€p.£TO a., hung upon question introduced by fj, not dependent
Him (hearing), an expressive phrase, and on tvnhy, not altogether distinct from
classical ; examples in Wetstein and the first question ; an alternative form
Pricaeus and in Loesner from Philo. putting it more specifically and more
From the Latins they cite pointedly than in parallels = who is it
Pendentque iterum narrantis ab ore. that gives, who can it be ? Authority
Virg., Aen., v. 79. everything for the interrogants. Every
Narrantis conjux pendet ab ore viri. Rabbi had his diploma, every priest his
Ovid., Her., i, 30. ordination (Farrar). Ver. 3. —
Xdyov
Pricaeus suggests that the metaphor is without the tva. of the parallels. Vide
taken from iron and the magnet. —
notes there. Ver. 5. oT/veXoyio-avTo ;
— •
6l2 KATA AOYKAN XX.
ycJp effTiK '\ttdvvi]y irpo<})i]Tifji' cifai." 7. Kal d7rcKpi0ir]aai' ftT| clS^fai
TtoQev. 8. Kai 6 'irjaous etireK auToIs, " Ou8e cy*^ ^'' ""o^?
^^Y*^ "H'^*'
^|ouaia TauTtt iroiw."

9. "Hpâro 8e irphs r6v \abv X^yeii' i^v vapaôXfiK toAttii' •
""Ai-Opwiros Tis £<|)UTeu(j-€»' d|nrcXcit'0,^ Kal e^ôTO* aoTOK ytuipyolsy

Kal diT68i]p.T)ae xpo''ous iKacou?. lo. Kal iv^ Kaipw dirôrciXc irpos
*
Toiis yiuipyobs SouXoi', iâ dir6 toO KapiroG tou dfiireXuKOS Suiaii'
ouTw • 01 8c Y^t^PY^^^ 8eipatTcs auTOf tlairôTccXai' * K€v6y. 1 1. Kal

TTpoa^fleTO Tr€fx\|/ai irepov * SouXoc • 01 8c KdKcii'Of 8eipaKT€S Kal
dripidaai'Tcs e|air£(rreiXai' Kci'Of. 12. Kal irpoacGcTO trifiyâi rpirov^
« here and oi 8c Kal TOUTOk ' TpaujiaTioraKTCS £êj3aXo»'. 13. clirc 8e 6 Kupios
in Acts
xix. 16.
»,%« _»
TOU dfXTrcAwkos, Ti
,
iroiTJorw ;
,,
7rcp.v|/u
v«/
tov uiok (loo tok dYonnrjTOK
sj r
•
^ ^BCDL omit tis, and ^BL have c^vt. a|ATr. as in T.R. C has a|X'n-.av9.
c^vT. D a^l,^. €<j>VT. avO.
' eêScTo in ^BCL = parall. Tisch. and W.H. both adopt it, but Trg. retains
c|eSoTO found in D.
»Omit ev ^BDL 33.
• Siuo-ouo-iv in ÂBLMQ (Tisch., W.H.). CD have Swcrtv.
• c|air€crT«iXov a. Scipavrc; in i<^BL.
• CTcpov irc|i\|/ai in i<ÂBLU. ' rpiTov -ireiJixl/ai in fc^BL.
for the more usual 8iaX. ; here only in literally,"for long times," peculiar to
N.T. —irpos ea-uTovs may be connected Lk. here similar
; phrases are of fire-
either with this verb or with Xeyovres- quent occurrence in his writings. The
— Ver. 6. KaTaXiOdaEi in the parallels :
" long times " cover the whole period ot
it is indicated generally that they feared Israel's history. The absenteeism of
the people here it is explained why or
; God during these long ages represents
what they feared: viz., that the people the free scope given in providence to the
would stone them to be taken cum grano.
; will of man in the exercise of his moral
The verb is a oira| \t.y. ; synonyms are responsibility. Ver. 10.— Kaipu means
KaraXiOovv (Joseph.), KaraXiOoôXeiv the fruit season each year many such ;
(Ex. XN'ii. 4).—ireireiorp-^vos points to a seasons at which God sent demanding

fixed permanent conviction, this the fruit. —
ivo Swo-ovcriv tva with the future
:
force of the perfect participle.— Ver. 7. in a pure final clause ; similar con-
|iT) EiSe'vai : the answer is given in de- structions occur in classic Greek, but
pendent form = oriK oi8ap.£v in parallels. with oircDS, not with tva. Scipavrcs the — :
Vv. 9-ig. The parable of the wicked gradation in indignities is well marked
vinedressers (Mt. xxi. 33-46, Mk. xii. i- in Lk. —
beating, beating with shameful
12). Between the last section and this handling (arijido-avTCs), ejection with
comes, in Mt., the parable of the Two wounding (Tpav(i.aTi<ravTes ele'PaXov),
Sons. culminating in murder in the case of the
Ver. g. TJplaTo: this word is less son. In the parallels killing comes in
appropriate here than in Mk., where it sooner, which is true to the historical
means made a beginning in teaching
: fact. —Ver. 12. irpo<r^6eTO ir£p,\j/ai, he
by parables by uttering this particular added Hebraism, as in xix. 11.
to send, a
parable. Here it may signify turning —Ver. ri vovqato; deliberative sub-
13.
to the people again after disposing of the junctive, serving to make the step next
question of the Pharisees concerning taken appear something extraordinary.
authority. i<^\irtv<rfv afitreXuva Lk. : In Mt. it appears simply as the next
•
contents himself with this general state- (final) step in common course. In Mk.
ment, omitting the details given in the son is the only person left to send.
parallels, which explain what planting a He had yet one, a beloved son, "beloved"
vineyard involves. xp°ôvs ikovovs — : added to bring out the significance of
; —— "
7— *9- EYAriEAlON 613
r<7WS TOUTOl' l8oKT6S^ CrrpaiTI^CTOl'Tai. 14. 'l8<5l'T6S 8e aUTOK Oi

Ycwpyol SieXoyi'ôrro irpos eauTOu's,^ Xe'yoi'Tes, Outos eorij' 6 kXtjpo-
fop-os • 8cuT€,^ d-iroKTEicup.ei' auroe, if a r\\i.Q)v yeVr]Tai -q KXr]pot/ou.iou
15. Kal cKpaXorres auTot' e|a) ToG dp.ircXwt'os, dT7€KT6ii/aK. Ti ook

TTOtriCTei auTOis 6 Kupios tou dp-TreXuii/os ; 16. eXeuaerai Kal diroXEaci
Tous yewpyous toutous, Kal ScjCTei rbv dp.ireXwi'a aXXois." 'Akoij-
aafxes 8e eiTTOV, " Mtj yeVoiTO." 1 7. 'O Be ep,pX€\)/a5 auTois cittc,

" Ti ouv eoTi TO yeypafXfxeVoi' touto, '
AiOoi' ok direSoKip.ao-ai' 01
oiKo8op.oufT6s, oijTos iyevqQn] €19 K€<j)aXT)i' yurias;' 18. fids 6
ircCTWi' €Tr cKCiKOJ' TOi' XiOoi' (TuvB\a<jOr](X€Tai •
e<|>* of 8' &!> iretTT),
*
XiKfxiôrei auToi'. 19. Kal e(^T)TTj(rai' 01 dp)(iep€rs Kal ol ypa)xp,aTeis
eiriPaXeii' eir rds x^^P^S ^•' '^^'''i] ^f) wpa, Kal e(J)o3i]0T)aai' t6»'
auTo»'
"^tay eyy^ffav yap oti. Trpos auTous Ti]v TrapaôXfji' raur^y ciirc.^
' Omit i8ovT€S Jn^BCDLQ i, 33, 131 verss.

* aX\T]Xov; in J^^BDLR 33 al,
i,
3 Omit SevTt B and other uncials (Tisch., W.H,).

* 01 Ypap.. Kttt Ol apx. in BL al. i, 33 al. pi. verss. T. R. = ^D.
* €nr€v before ttjv irop. in j{<^B (D eipiîKev) L 13, 69, etc.
sending him. In Lk. the reference to He going to say in reply. tiovv, etc.,
is
the son has a theological colour tov : what then is (means) this Scripture ? the
uiov |iov TOV dyaTTijTov. icrciis more — : oviv implying that the words point to the
than " perhaps " or " it may be " (A.V., very doom they deprecate. Yet the
R.V.), and less than "without doubt" oracle does not directly indicate the fate
(" sine dubio," Wolf). It expresses of the builders, but rather the unex-
what may naturally and reasonably pected turn in the fortunes of the re-
be expected = Taxa (Hesychius), or jected and despised Stone. In Mt. and
oTpai (Bornemann) = I should think Mk. the citation is introduced, without
(they will reverence him). Here only any binding connection with what im-
in N.T. —Ver. 15. EKpaX<SvTCS dircK- mediately goes before, to state a fact
Teivav, casting out they killed him, in- concerning the future of the " Son
verting the order of the actions in Mk. lying outside the parable. They give
perhaps with prospective reference (on the citation in full. Lk. omits the last
Lk.'s part) to the crucifixion, when Jesus clause irapa Kvpiov, etc. Ver.
: 18 —
was led outside the city and crucified points out the bearing of the turn in the
" without the gate ". Ver. 16. —
(jit) fortunes of the " Stone " on the fate of
yevoiTo : here only in the Gospels, fre- those who rejected Him. The thought
quent in St. Paul's Epistles ("a Pauline isbased on Daniel ii. 35. It is not in
phrase," Holtzmann, H. C.). Sturz Mk., and it is a doubtful reading in Mt.
(De Dialecto Mac. et Alex.) reckons it an It may have been a comment on the
Alexandrine usage, because found in the oracle from the Psalter suggested to
sense of deprecation only in Sept., N.T., believing minds by the tragic fate of the
and late Greek writers. Raphel cites an Jews. They first stumbled on the stone,
example from Herodotus. This pr) then the stone fell on them with crushing
Y^voiTo is put by Lk. into the mouth of judicial effect. —
Ver. 19 states the effect of
the people, as unable to contemplate the the parabolic discourse of Jesus on the
doom pronounced on the husbandmen men whom it satirised. They desired to
as described by Jesus. In Mt. (xxi. 41) apprehend the obnoxious Speaker on the
the people themselves pronounce the spot. —
ev atiTfj Tfj wpt},, Kai e<{>o^T]6t]o-av,
doom. The sentiment thus strongly ex- etc. the Kal here, as in Mk., is in eftect
:
pressed prepares the way for the reference = but vide notes on Mk. tyvuxrav,
;
to the " rejected stone". they, that is the Pharisees and scribes,
—
Vv. 17-19. lpP\€v|/as, looking in- —
knew. irpbs avTovs = with reference to
tently, to give impressiveness to what themselves.
— " — ;
6i. KATA AOYKAN XX.
ao. Koi iTapaTT)pi]<ra»Tes dirôreiXai' eyKaO^rous, dTroKpifOfi.î'ous

iauTOus SiKaioos cii'ai, iâ eiriXdPwi'Tai auToG Xoyou, cis to ^ irapa-
Souk'ai auToc ttj <ipxf] i^ttl T|j 6ôuo'ia toG i^y^M-<^>'°S- 21. Kal
€irT)p(jjTTjaa»' auT(5t', XeyoKTes, " AiSdaKaXe, oiSaixec on 6pQu% X^yeis
(cai 8i8d<j-KCis, Kal ou Xapi^d^cis TrpoawiroK, dXX' ^tt* dXyjOttas ttjj'
686>' Tou 0eoG 8i,8({(TKei$. 22. Iêcmi' iqjjilv^ Kaicrapi (Jxjpof SoGfai,
;
biCor. iii.^ OU " 23. KoTa»'oi]aas 8e auriav n]v ^ -iravoupyiaf, etirc irpos
iv.Jixi.s! i^Tous, *' Ti fie ireipd^cTC '; 24. îriSetâW* jjioi 8T)fdpioi'' tii'OS
ex*'' ciKOca Kai eTnypatpric; ATroKpiWecTes be enrol','' Kaiaapo;.

"
25. *0 8c ct-ircK auToIs,® 'ATr68oTe rotvuv'' rd Kaicrapos Kaiaapi,
Kal rd ToG ©eoG tw 0ew." 26. Kal ouk laxuo'ac eiriXaPâOai auToG^
pilp.aTos ivavriov tou Xaou • Kal OauixdcrafTcs IttI tq diroKpiaei
auToG, i<Tiyi]<rav.
» For CIS TO t^BCDL have «<rT« (Tisch., W.H.).

* ilfias in ÂBL 13, 33, 69 al. CD have tj|j,iv.
* Omit Ti fxc ireip. ^BL minusc. e cop. * ÂBDLMP al.

SeifaTC in
' For airoKp. St etirov ^BL33 have 01 Sc c. * irpos in ^BL
qvtovs 13, 69. i,
* Toivvv a-iroSoTC in ^BL 69, ^tov for avTOu in ^BL 433 (W.H.).
Vv. 20-26. The tribute question (Mt. to tov '^yepidvos. So construed the clause
xxii. 15-22, Mk. xii. 13-17). Ver. 20. — willmean " to the rule and especially to
irapaTi]pi]aavT£s used absolutely =
: the authority of the governor," rule
watching, not Him, but their opportu- being general, and authority a more
nity; so Grotius and Field (Ot. Nor.); special definition of it. Some take dpx'n
watching with close cunning observation as referring to the Sanhedrim. The
[accurate et insidiose observare, Kypke). probability is that both refer to Pilate.
— lyKad^Tovs some derive from iv and
: On the aim thus said to be in view
KcLS-qpai = sitters down, lying in wait Grotius remarks " When : disputes
(subsessores, Grotius), others from Kara- about religion do not suffice to oppress
Ti6T)p,i. The most probable derivation the innocent, matters relating to the
is from KaOtTip.1, to place in ambush (so state are wont to be taken up". Ver. —
Kypke, Schanz, etc.). Pricaeus cites 21. opOus, rightly, as in vii. 43, pointing
Sirach viii. 11: tva (itj cyKaOicTQ us not to sincerity in speech (Xeyeis) and
cvcSpov T^ (rT6\i.arl <rov, as probably in teaching (SiSdo-Keis) but to sound judg-
the mind of Lk. Here only in N.T. = ment =
you always say the right thing
"spies" (A.V., R.V.), " Aufpasser the second clause points to impartiality
—
(Weizsacker). viroKpivop^vovs «•, pass- = you say the same thing to all the ;
ing themselves off as that was the trick third to sincerity = you say what you
—
;
they had been put up to. SiKa(ovs, think. They describe an ideal from
honest men, sincerely anxious to know which their own masters were as remote
and do their duty. They might pose as as possible.
Buch with the better chance of success Ver. 22 f. The question. 4)dpov — =
if they were as Mt. states " disciples " ; Krjvo-ov,a Latinism, in the parallels.
scholars of the scribes = ingenuous Ver. 23. iravovpyiav, craft, cunning, as
—
young men. avrov X^yo^ ^^^^ they • in 2 Cor. iv. 2, which possibly the
might lay hold either of a word of His, evangelist had in his eye. Each synoptist
or of Him by a ttord (eum in sermone, has his own word
here (irovT)piav Mt.,
Vulgate), or of Him, i.e., of a word viir^Kpttriv Mk.) as if trying to describe
spoken by Him ; all three alternatives —
the indescribable. Ver. 24. Lk. reports
find support. —
fio-Tt (els t^ T.R.), in- more briefly than Mt. and Mk., not
dicating aim and tendency. t. dpx'Q t*^ thinking it necessary to state that the
T. ^|ovai<^ the repetition of the article
: denarius asked for was handed to Jesus.
raises a doubt whether both nouns refer — Ver. 25. Toivvi', therefore, connecting
— :

^
27. ripoffcXOoKTes he Ttfcs Twt' laSSouKatcjc, ol di'TiXeyov'Tes
avdfTTadiv jiY) eifai, iTvy]p(aTr\<Tav auTOk, 28. Xe'yoi'Tes, " AiSdaKaXe,
MwCT^S lypavj/cc 'n|iii', idv tii/os d8eX<j)6s diroOdi'T) Ixwv yuv-aiKa, Kal
ouTos arcKj'o? diroGdcTi,^ tea Xd^T] 6 dScXcfjos auTOu tt|c yui/aiKa,
Kal eâcao-rrja-Y) cnr^pfia tw dScX<|>(u auToG. 29. Iirrd ouc dScX({>oi

ôrav' • Kal 6 irpuTos Xaûv yuKaiKa airiQavev dreKi'os •
30. Kal'
cXaô' 6 Seuxepos ttji' yui/aiKa, Kal 0UT09 dire'Sarev aTCKCos^'
31. Kol 6 TptTOS eXa|3ev auTt]V waauTws 8e Kal 01 eTrrd 00 KaW-
Xnroc riKva, Kal airiQavov •
32. ifo-Tepoi/ 8e trdyrwv^ aireQave Kal rj
y^yf]- 33' «>' Tfj ouc di/aorciCTCi,'* rikos auTwi' yiferai yoi'iq ; 01
ydp cTTTa caxoc auTYji' yui'aiKa.' 34* '^**'' diroKpiSeis ei.irti' aoTOis
6 'It](tous, " Ol utol Tou aiwvos tou'too yafAouai Kal CKyaiitaKOCTai ^ •
35. 01 8e Kaia|i(«)6eKTe9 tou alwi/os eKiivov TuxeiK Kal tyjs dcaardaew?

TTJs CK I'CKpwK 0UT6 ya|jiouorii/ ouT€ eKyafiiCTKOKTai ^ •
36. out€ ydp
^ ^BCDL I, 33 al. verss. have 01 Xeyovres, which may be a conformation to

parall. W.H. adopt this reading.
2 For awodavT] âBLP I, 33 al. have tj (Tisch., W.H.).
' For Kau eXa^fv . ^BDL have simply Kai o ScvTcpos (Tisch., W.H.).
. . aTtKvos
4 Omit iravTwv and place airtOave after yvvrj ^BDL minusc. J^^BD omit 8c.
For €v TTj ovv avaoTTaorci
* BL have tj yvvt\ ovv ev-rr] avaorr., yvvt\ thus occurring
twice (Tisch., W.H.).
* Omit airoKpidEis ^BDL. ^ yap,icrKOVToi in ^BL 33.
* yop.i£ovTat. in ^DLQRA 1,33 al. (Tisch., W.H., text), B has yafiio-KovTM
(W.H. marg.).
the dictum following with the fact stated arcKvos here only in N.T. = (itj ûv
:
before that the denarius bore Caesar's T. in Mt. and p,T) d<^'j) t. in Mk. Ver. 29. —
image, and implying that by the dictum ovv, therefore, carrying on the narrative
Jesus pronounced in favour of paying (frequent in John) and implying that the
tribute to the Roman ruler. Ver. 26. — law of Moses cited gave rise to the
The reply of Jesus, baffling in itself, was curious case stated and the difficulty
doubly so, because it had made a favour- connected with it. Ver. 31. —ov
able impression on the people. Therefore KaTe'Xiirov t. k. dirc'Oavov, did not leave
the questioners deemed it best to make children and died, for died leaving no
no attempt at criticism in presence of children. The emphasis is on the child-
the people (ivavriov tov Xaov). lessness, therefore it is mentioned first.
Vv. 27-39. The resurrection question. That the seven died course of time
in
Sadducees speak (Mt. xxii. 23-33, ^^• was a matter of course, but that seven in
xii. 18-27). —
ol ovTiXe'yovTts in strict succession should have no children was
grammar ought to refer to tiv€s, but —
marvellous. Ver. 34. In giving Christ's
doubtless it is meant to refer to the answer Lk. omits the charge of ignorance
whole party. It is a case of a nominative against the questioners found in Mt.
in loose apposition with a genitive
" outside the construction of the sentence
—
and Mk. yap.io'KovTai = yap,t(ovTat in
parallels, here only in N.T. Ver. 35. ol —
— interposed as a pendent word, so to oi KaTa|iu>0£'vT€s, etc., those deemed
speak," Winer, G. N. T., p. 668.— (xtj worthy to attain that world. The
•tvai: literally denying that there is not thought could have been expressed
a resurrection, the meaning being really without Ti<x«iv, for which accordingly
the reverse. .\.fter verbs ot denying the there is no equivalent in the Vulgate
Greeks repeat the negation. The read- " qui digni habebuntur seculo illo," on
ing Xc'yovTts, though well attested, looks which account Pricaeus thinks it should
like a grammatical correction. Ver. 28. — be left out of the Greek text. But the
—— —
6i6 KATA AOYKAN XX.
'
d7ro8a»'ei»' ?ti Sui'arrai •
laayYeXoi ydp eiai, koI oioi eiai too
6cou, rps dk'aoTdo-ews uloi ok'Tcs. 37. *Oti Sc ^y€iporrai ol fCKpoi,
Kat Mwcrfjs ^fiT^>'ua€»' eirl ttj? ôitou, ws Xeyei Kupiot' tok Geoi*
Appadp. Kol TOK '^
©€01' 'icraaK Kai toc^ Qtov 'laKcip. 38. ©cos Si
ooK ecTTi v€KpC)v, dXXd lôinrwK. irdrrcs ydp auxw ^waiK." 39.
AiTOKpiOcWes Se rifcs Twi' ypap.fxaTûi' etiroK, " AiSdo-KaXc, xaXus
ctiras-" 40. OuK €Ti Sc ' eroXfxwt' tircpwrSk' auToi' ouS^c.
41. EiTTC 8e Trpos aujoos, " riws Xc'youai tok Xpiorof uloi' AapiS
etfai ; 42. Kal auxos * Aa^lS X^yci iv î^Xb) «|/aXp,u>K, 'Eiirei'o'
Kupio? Tw Kupio) |xou, Kdfiou eK Seîut' fiou, 43. ews Sk Sw tous
e)(6pOUS (TOU UTTOTToSlOl' TdJC 1To8(Jl>' aOU.' 44. Aa^lS OIJl' Kupiof aUTOJ'*
• Omit To-u ÂBL. ' Omit tov in second and third places i^BDLR.
^ o\jK€Ti yap in i<5BL 33 al.
* €ivoi A. viov in J>^BL, and avros yap for Kai avros. * BD omit o.
« ovTov Kvpiov in ABKL, etc. (W.H.). T.R. = i^D (Tisch.).
use of this verb, even when it seems but sentiment in some measure echoes Rom.
an elegant superfluity, is common in xiv. 7, 8. —Ver. 39. KaXus elTras, Thou
Greek. Examples in Bornemann. Ver. — hast spoken well ; complimentary, but
36. diroOavtiv marriage, birth, death,
: insincere, or only half sincere. They are
go together, form one system of things, glad to have the Sadducees put down,
that of this world. In the next they have but not glad that yesus triumphed.
no place. Here Lk. expatiates as if the Ver. 40. otPKexi yap : the yap, if the true
theme were congenial. laayyeXoi, — reading, must mean : The scribes could
angel-like, here only in N.T. Kal vioi — do nothing but flatter (ver. 39), for they
clo-iv, etc. sons of God, being sons of
: were so conscious of His power that
the resurrection. This connection of they dared no longer ask captious
ideas recalls St. Paul's statement in questions.
Rom. i. 4 that Christ was declared or Vv. 41-44. The counter question (Mt.
constituted Son of God with power by xxii. 41-46, Mk. xii. 35-37). Lk., who
the resurrection. Ver. 37. —
koI M. : had given something similar at an earlier
the same Moses who gave the Levirate stage (x. 25-37), omits the question of
law. It was important in speaking to the scribe concerning the great com-
Sadducees to show that even Moses mandment, which comes in at this point
was on the side of the resurrection. in Mt. (xxii. 34-40) and Mk. (xii. 28-34),
i\i.r)vvcrev, made known, used in reference retaining only its conclusion (in Mk.),
to something previously hidden (John xi. which he appends to the previous
57). —
eirl T-iis Paxov, as in Mk., vide narrative (ver. 40). Ver. 41. —
irpos
notes there. —
Ver. 38. 0«6s is predicate avTovs, to them, i.e., the representatives
= Jehovah is not God of dead men. SI of the scribes mentioned in ver. 39. In
has the force of the argumentative Mt. the Pharisees are addressed, in Mk.
—
nonne. irdvTes yap avrw ôitriv. "for the audience is the people, and the
all live unto Him" (A.V., R.V.), is question is about the scribes as in-
probably an editorial explanatory gloss terpreters. —
irws Xeyovo-i, how do they
to make the deep thought of Jesus say ? (not Xtyert). The controversial
clearer (not in parallels). gloss itself The character of the question is not made
needs explanation. Is " all " to be taken clear in Lk. —
Ver. 42. iv ^l^Xu ^|/., in
without qualification ? avru may be — the book of Psalms, in place of Iv tw
variously rendered " by Him," i.e., by irvtvpari t. ay. (in the Holy Spirit, Mk.),
His power : quoad
potentiam Dei which one might have expected Lk. to
(Grotius), " in Him
(Ewald), " for " retain if he found it in his source. But
Him," i.e., for His honour (Schanz), or he probably names the place in O.T.
for " His thought or judgment " = He whence the quotation is taken for the
accounts them as living (Hahn). The information of his readers. That what
— — ;
37-47- XXI. 1—4. EYArrEAION 617

;
KaXei, Kttl irws ulo? auToO ^ eoric " 45- 'Akouovtos Sc irain-os toC
Xaou, €iTT-e Tois fxa0T)Tals auTOU,^ 46. " ripoCTe'xeTe diro twk ypaft-
fiaridjv rC)v 6€K6vT<i)v irepiiraTeif iv oroXals, Kal 4>iXouiTa)v daTraa-
(lous iv Tais dyopals, Kal irpwTOKaSeSptag iv xais aofoywYais, Kai

irpcjTOKXicrias ek TOis Seiirfois *
47. o'i KaxeaOiouo-i rds oiKias Twi'
)(T)pwi/, Kal irpo4>d<T6i fxaKpd irpoorcuxoi'Tai. ouToi XTi\|»orrai irepia-
aoTcpoK Kpifia."
XXI. I. 'ANABAE>1'AZ Se ctSe Tous PdXXorras rd Swpa auruK els
TO Yaô<})uXdKio»' ^ TrXouaioos •
2. ciSe 8c Kai* Tiva x^lP'^^' '"^^''-XP"'^''
" 'AXtjGws Xeyw on
PdXXouo-a*' eK6i Su'o XeiTTd,^ 3. Kal elittv, ujiii',
1^ xf\pa r\ TtTwxT) auTT) " irXeioi''^ irdrrwK ipaXe*' • 4. airarrcs ydp

ooTOi eK ToG TTepto-creuojTog aoTois iPaXoc eis rd Supa toC G'eou,
auTT) 8e €K Tou uCTTepiîiaTog auTTJs fiiraKTa tov piov ov eix^*' cpaXe.
'
avTov vios in ^B, etc. (Tisch., W.H.). T.R. = t^DL.
* Omit avTOv BD.
* eis TO 7a5. Ta Scopa a. in ^BDLX i, 33, 69 al. pi.
* Omit icai ^BKLMQ 33.
5 So in D al. (Tisch.). XeirTa Svo in ^^BLQX 33 (W.H.) conformed to Mk. ? ;
6 avTTi before i] tttuxti in i^BDLQ (W.H. = Mk.). T.R. = AXrA, etc. (Tisch.).
7 irXeio) in DQX minusc. (Tisch.). T.R. = B = Mk. (W.H.).
* Omit TOV 0eov ^BLX minusc.
was written in the Psalms, was spoken ning of this chapter, which should have
by the Holy Spirit, was axiomatic for been devoted wholly to Christ's solemn
him. — the Psalms, for
viiroiroSuov, as in discourse concerning the future. Yet
woKaTO) Mt. and Mk. according to
in this mal-arrangement corresponds to the
the approved readings. Lk. seems to manner in which Lk. introduces that
have turned the passage up (Holtzmann, discourse, by comparison with Mt. and
H. C). Mk., markedly unemphatic. Ver. i. —
Vv. 45-47. Warning against the dvapX^«|/as, looking up, giving the impres-
scribes (Mk. xii. 38-40). Either a mere — sion of a casual, momentary glance taken
fragment of the larger whole in Mt. xxiii., by one who had been previously pre-
or the original nucleus around which Mt. occupied with very different matters.
has gathered much kindred matter the — Mk's narrative conveys the idea of delib-
—
former more likely. Ver. 46. (t>i\ovvTwv: erate, interested observation by one who
while following Mk. in the main, Lk. took a position convenient for the pur-
improves the construction here by intro- pose, and continued observing (KaOio-as
ducing this participle before d<r7ra<r|i,otis, —
KaTtvavTi, eOeupci). ra Swpa, instead of
which in Mk. depends on OtX^vTwv. Mk's x«tXic6v. Lk. has in view only the
Ver. 47. Another improvement is the rich ;Mk., in the first place, the multi-
change of ol <aT€O-0iovT«s (Mk. xii. 40) tude. — irXoDo-iovs the whole clause from
:
into ot Karcfffliovo-i vide notes on Mk. Tovs may be taken as the object of cISc,
|j.aKpa, at length, an adverb. Bengel (in saw the rich casting in, etc., or irX. may be
Mt.) suggests lâKpa to agree with in apposition with Toiis piXXovTas = saw
irpo4>d(rci (" ex orationibus suis fecere those casting in, etc., being rich men (so
magnam irp^(f>a<riv, praetextum come- Hahn and Farrar). The former (A.V.,
dendi domos viduarum "). Eisner adopts —
Wzs.) is to be preferred. Ver. 2. irevi-
the same view. xpav, needy, from ir£vo{xat or ir^vus
Chapter XXI. The Widow's Offer- a poetic word rarely used, here only in
ing. The Apocalyptic Discourse. — N.T. -irTwx'H, Mk.'s word, is stronger =
Vv. The widow's offering (Mk. xii.
1-4. —
reduced to beggary. 8vo XeirTd. Lk.
41-44), unlortunately placed at the begin- does not think it necessary to explain
— — — — " —
6i8 KATA AOYKAN XXI.
5. KAI rivuv XtyorrwK irepi tou lepoG, on X16019 KaXots kqi

dwaSi'ifjiaori ^ K€K6orp.r]Tai, eiire, 6. "Taura a OcwpeiTe, eXeu'crorrai
i^^^pai if ais oi'iK d4>c0i]o-CTai XiOos ^m XiGu,' os ou KaTaXuGiâexai.**
7. 'Ein]pwTT)cra>' Sc auro^', X^yorTCS, " AiSdaKaXe, ttotc ook Taora

;
2<rrai ; Kai ti t^ cnjficioc, orai' fi^Xr] raora yiveaQai
8. O 0£ cnre, " BX^ttctc |jir) irXai/T)0TJTc • iroXXoi ydp ^Xcucrorrai
iiri T« 6v6\j.aTL fiou, Xc'yorres, "Oti* iy<o cifii ' Kai, 'O Kaipos ^YY*'"*-
» So in BLQAn/.(W.H.). ovaecftao-ir in ÂDX (Tisch.).

•'
fc^BL minusc. add mS* (W.H.). » Omit ori fc^BLX.
what the coin was or what the contribu- destruction. —

X(6ois KaXois, beautiful
tion amounted to. Mk. states its value stones marble, huge
: vide Joseph., ;
in Roman (KoSpdvnjs).
coinage Ver. — B. J., V. 5, 2. —
Kttt dva0i])tao-i, and votive
3. elirtv : to whom
not indicated. The or sacred gifts, in Lk. only the reference ;
narrator is concerned alone about the implies that the spectators are within
saying &Xt]6us, for Mk.'s Hebrew dfXT)v, the building. These gifts were many
as nearly always. ittuxti Lk. does not : and costly, from the great ones of the
avoid this word the use of the other
: earth a table from Ptolemy, a chain
:
term in his preliminary narrative is a from Agrippa, a golden vine from Herod
matter of style, -ittmxt implies that the the Great. The temple was famous for
widow might have been expected to beg its wealth. Tacitus writes " illic im- :
rather than to be giving to the temple mensae opulentiae templum," Hist., vi.
treasury. —
Ver. 4. airavrcs ovtoi, all 8. —
K6K6a-p.T]Tai perfect, expressing the
:
these, referring to the rich and pointing permanent result of past acts of skilful
to them. — {iaTcpi]|xaTos : practically = men and beneficent patrons a highly —
Mk.'s v<rTcpi]o-eb>s, preferred possibly ornamented edifice, the admiration of
because in use in St. Paul's epistles not : the world, but marked for destruction by
so good a word as wWprjo-is to denote the moral order of the universe. Ver. 6. —
the state of poverty out of which she TttiiTa o 6. Some (Grotius, Pricaeus)
gave. Lk.'s expression strictly means take Tavra = tovtwv: of these things
that she gave out of a deficit, a minus which ye see a stone shall not be left.
quantity (" ex eo quod deest illi," Vulg.), Most, however, take it as a nominative
a strong out intelligible way of putting absolute = as for these things which ye
it. —
T. piov, her living, as in xv. 12, 30 = see {vide Winer, § Ixiii. 2 d). This suits
means of subsistence. Lk. combines better the emotional mood. eXcvaovTai, —
Mk.'s two phrases into one. i]\i.ipai cf.: V. 35, where a similar
The Apocalyptic Discourse (w. 5- ominous allusion to coming evil days
38). —Vv.
5-7. Introduction to the dis- occurs. —Ver. Master,
7. SiSdo-KaXc,
course (Mt. xxiv. 1-3, Mk. xiii. 1-4). Ka( — suggesting its correlate, disciples, but not
Tivwv X€Y<JvTwv, and some remarking. A necessarily implying that the question
most unemphatic transition, as if what proceeded from the Twelve rather the ;
follows were simply a continuation of contrary, for they would not be so formal
discourse in the temple on one of many in their manner of speaking to Jesus (cf.
topics on which Jesus spoke. No in- Mt. and Mk.). iT6rt ovv ravra, etc. the :
dication that it was

disciples (any of the question refers exclusively to the pre-
Twelve) who asked the question, or that dicted destruction of the temple = when,
the conversation took place outside. Cf. and what the sign ? So in Mk. Cf. Mt.
the narrative in Mk. The inference that Vv. 8-11. Signs prelusive of the end
Lk. cannot have known Mk.'s narrative
(Godet) is inadmissible. Lk. omits many
(Mt. xxiv. 4-8,
etc.,
Mk.
take heed that ye be not deceived.
xiii. 5-1 1). — pXc'ireTt,
things he knew. His interest is obviously This the keynote not to tell when, but —
in the didactic matter only, and perhaps to protect disciples from delusions and
we have here another instance of his terrors. lirX tw t>v6\i.a,rl |aov, in my
"sparing the Twelve". He may not have name, i.e., calling themselves Christs.
cared to show them filled with thought- Vide at Mt. on these false Messiahs. i
less admiration for a building (and a Kaipos rJYYi''^* ^^^ Kaipos should natur-
•
system) which was doomed to judicial ally mean Jerusalem's latal day. Ver. 9, —
— — — —
fit) OVV^ Trop€U0TJTC OTTCO-W aUTWK. 9. OTOK 8e dK0U(T1f)T€ TToX^flOUS
Kai dKaraCTTaaias, PT tttotjOtjtc

* hel yap rauTa yeveaQai irpwroi', •
a i Cor. xiv
dXX ouK euSe'ws to xe'Xos." lO. T<St€ cXeyei' auTOis, "'EyepQ-qaerai It y, x°ii
eOfos CTfl e0KOs, koI âaiXcia Im PaaiXeiai' • II. aeiCTfAot re fiEyclXoi ut i6.
Kara tottous Kal ^ Xipol Kal Xoi|jioi ^ Icrorrat, <t)6pY]Tpd re Kal

(7T])xeia air oupai'ou iieydXa eorai. 12. flpi Se toutwi' dirdkTUK
€-n-i|3aXouaiv' e<j)' ufids rds x^^P^S ainiav, Kal 8ioi|ou(ri, irapaSiSorres
€iS (Tuvayuiyas * Kal 4>uXaKds, dyofxeVous^ eirl âaiXeis Kal T^ycfiofas,
ev€K€v Tou oi/ojaaTos fAou. 1 3. dTroPr|a€Tai Be ^ ujaii' cis p-apTupiOK •
14. QiaQe oui' els Tas KapSias ^ ofiwv', jat) irpofjieXeTac dTToXoyTjOTicai •
15. eyw ydp Sucro) up.Ii' arofxa Kai ao4>iai', tJ ou SunâoKTai diTcnreir
> Omit ovv ^^BDLX. * Kai before Kara t. in ^BL 33.

» Xifji. Kai Xoifji. in i>^DL (Tisch.). Xoi|x. Ktti Xt|i. in B (W.H. text).
^ Ttts before <ru vay. in ^BD. ' airayoixcvovs in ^^DL minusc.
« Omit 8c ^BD. ' Acre ovv €V ravs KapSiais in ÂBDLX 33.
dKarao-Tao-tas, unsettled conditions, for lying under Lk.'s eye mentions the signs
oiKoas TToXeftwy in Mt. and Mk., and per- in the heaven at a later stage, ver. 24.
haps intended as an explanation of that Or it may be Lk.'s equivalent for " these
vague phrase. Hahn refers to the French things are the beginning of birth pangs "
Revolution and the Socialist movement (Mt. ver. 8, Mk. ver. 9), a Hebrew idea
of the present day as illustrating the —
which he avoids. dirayop,^vovs a tech- :
meaning. vToi]6r\T( =
8po(l<r6t in par- nical term in Athenian legal language.
allels here and in xxiv. 37.
; 8ei yap, — Ver. 13. airoPii<r€Ta«., it will turn out; as
etc., cf. the laconic version in Mk. (W. in Phil. i. ig. — vp,iv els fiapTvpiov, for a
and H.) and notes there. irpwrov, ovk — testimony to you to your credit or =
eviOt'tais both emphasising the lesson that
: honour ; = els \t.apTvpiov Ziâv, Theophy.
the crisis cannot come before certain So also Bleek. J. Weiss (Meyer), follow-
things happen, and the latter hinting that ing Baur and Hilgenfeld, renders it will :
it will not come even then. Ver. 10. — result in your martyrdom. This meaning
T6rt eXeytv points to a new beginning in is kindred to that of Theophy., but can
discourse, which has the effect of dis- hardly be intended here (Schanz). The
sociating the repeated mention of politi- idea belongs to a later time, and the sense
cal disturbances from what goes before, is scarcely consistent with ver. 18. Ver. —
and connecting it with apostolic tribula- 14. Birt ovv not = consider, as in i. 66,
:
tions referred to in the sequel. In Mt. but = resolve, as in Acts v. 4 (" settle it in
and Mk. the verse corresponding is sim-
ply an expansion of the previous thought.
your hearts," A.V.). p.tj irpofieXer^v
(here only in N.T.), not to study before-
—
— Ver. II. Kal Kara t^ttovs the koi : hand, with the inf. not to be taken in the
;
thus placed (^BL) dissociates k. t. from letter, as a rule, but in the spirit, therefore
<r€ioru.oi and connects it with Xoi|tol Kal = Mk.'s irpop.€pi.|xvaT€ which counsels
Xi|xoi not earthquakes, but pestilences
: abstinence from anxious thought before-
and famines here, there, everywhere. X. hand. —
Ver. 15. «yo», I, emphatic, the ex-
Kol X., a baleful conjunction common in alted Lord, instead of "the Holy Spirit"
speech and in fact. ^6pi\Tpa, terrifying in Mk. and " the Spirit of the Father " in
phenomena, here only in N.T. (in Is. Mt. x. 20. The substitution bears witness
xix. 17, Sept.). The t€ connects the to the inspiring effect of the thought of
«{)opi]Tpa with the signs from heaven next the Lord Jesus ruling in heaven on the
mentioned. They are in fact the same minds of Christians enduring tribulation,
thing (Iv 810. 8voiv, Bengel). at the time when Lk. wrote. (rrdfta, a —
Vv. 12-19. Signs earlier still (Mt. xxiv. mouth = utterance. troîav the wisest :
9-14, Mk. xiii. 9-13). —

Ver. 12. irpo 8e thing to say in the actual situation.
TovTuv airavTwv : this phrase may be in- dvTWTTfivai refers to (rrd|i.a, and dvTCiirciV
troduced here because Mk.'s account to ao(j>iav =
" They will not be able to
—
620 KATA AOYKAN XXI.
ooSc dk'TioTTjKai* irdKTcs ol dcTiKcip.ei'oi ujxik. i6. irapaSoGiiaeaGe

8c Kal uTTO yoviiay koI dSeX(|>(i)»' KOi auYyevdiK Kal 4>i\(of, Kal 0a>'aToS-
{rouaiK ii ufiuc •
1 7. Kal laeaOc )iiaoufi.£>'oi otto irdt'Tuv Sid to ovofiA
fiou • 18. Kai 9pi| ^K rfjs Ke(})aXT)s ufxCiv ou jitj dir^XrjTai. 19. €»'
uTToporrj ufiwK K-nô-aaOe ^ Tct? ufiUK. 20. 'OTaf Se iSyjtc

TJj «j/uxds
KUKXoup.eVr]*' uiro cnparo-n^Zbtv Tr]v^ 'kpouaaXi^fi, t6t€ yewTe on
'1IYYIK6C 1^ ipr\fUi>(Ti^ aorfjs. 21. totc ol iv rrj 'louSaia îuyijiiiaay
CIS Ta opr] ' Kal ol iv jjiâu auTTJs ''eKxwpeixuaaK • Kal ol iv rais
!» here only xwpais |iT) €iCTepxô"6a)cra>' els auTTjK. 22. oTi i]fi6pai ckSiki^vcus
in N.T. T/»
aurai eiai, too
'^ \ fi" A
n'\T)p(o0T]i'ai *
r \
irdrra to yiypaii.fi.eva.
r
23. ouai oe
\ c \
"
K.
Tats iv yooTpl exouaais Kol Tats 0T]Xaôuo-ais iv CKCiâis xais

qixipais • lorai ydp dmyKT] ficydXr) cm ttjs yfjs, Kal opyt] iv^ tw
Xau) toutw. 24. Kal iTcaouKTai orofiaTi fiaxatpas, Kal alxfiaXu-
ruTBY\<jovTai els iroKTa Td cGkt) ^ Kal 'lepouoaXrifi corai iraToup.ei'T]
• avTKTTtjvai t) avTctirciv in ^BL 13, 6g al. (Tisch., W.H.).

' KXTjo-ccree in AB minusc. (W.H.). T.R. = ^DLRX, etc. (Tisch.).
' Omit TT1V ^BD. * irXTjo-eTivai in i«ÂBDLRA al. (Tisch., W.H.).
• BDL codd. vet. Lat. omit Se ; unsuitable to the prophetic style, which makes
abrupt transitions.
• Omit €v iÂBCDKL al.pl,
' ra «6vrj irovxa in ^BLR 124 cop. (Tisch., W.H,)^
gainsay your speech nor to resist your avoided as at once foreign and parallels,
wisdom " (Farrar, C. G. T.). Ver. 16. —
mysterious. ^ Ipiifiucrig a., her desola- —
Kai, even, by parents, etc. : non modo tion, including the ruin of the temple, the
alienis, Beng. —
e^ vfiwv, some of you, subject of inquiry; when besieging armies
limiting the unqualified statement of Mk., appear you know what to look for. Ver. —
and with the facts of apostolic history in 21. Tore, then, momentous hour, time
—
view. Ver. 17. p,io-ov)icvoi viro irdvTwv, for prompt action. ^cvycTuo-av, flee! —
continually hated (pres. part.) by all; The counsel is for three classes: (i) those
dismal prospect! —
Yet Ver. 18, Opll, in Judaea at some distance from Jerusa-
etc., a hair of your head shall not perish lem, (2) those who happen to be in
= Mt. X. 30, where it is said: "your Jerusalem {iv }i.ia-a avrrjc) when the
hairs are all numbered". What! even armies appear, (3) those in the fields or
in the case of those who die ? Yes, Jesus farms round about Jerusalem (Iv xais
would have His apostles l-.ve in this faith Xwpais) who might be tempted to take
whatever betide ; an optimistic creed, ne- refuge within the city from the invaders,
—
cessary to a heroic life. Ver. 19. ktijo-- thinking themselves safe within its walls,
€<rO€ or KTi]o-a(r6e, ye shall win, or win and who are therefore counselled not to
ye sense the same.
; Similar various enter. The corresponding counsel in the
readings in Rom. v. i, €x»p.t.v or iy^ja^tv. parallels, w. 17, 18 in Mt., 15, 16 in Mk.,
Vv. 20-24. yerusalem's judgment day vividly sets forth the necessity of im>«edta<«
—
(Mt. xxiv. 15-21, Mk. xiii. 14-19). Ver. flight. Ver. 22 peculiar to Lk. and set- — : ,
2o. kvkXov|icvt]v, in course of being sur- ting forth Jerusalem's fate as the fulfilment
rounded pres. part., but not necessarily (irXtjo-Orjvai, for the more usual irXrjpw-
;
implying that for the author of this ver- OTJvai, here only in N.T.) of prophecy.
sion of Christ's words the process is actu- Ver. 23. ouai, etc. as in parallels as fai :
ally going on (J. Weiss —

Meyer). Jesus as i^)j.«pais then follow words peculiai ;
might have so spoken conceiving Himself to Lk. concerning the dvayKT) and opyr).
as present. —
arpaToireSwv, camps, or ar- The use of the tormer word in the sense
mies, here only in N.T. This takes the of distress is mainly Hellenistic here ;
place in Lk. of the ^ScXvyixa in the and in St. Paul's epistles. The latter
— —
i6—a8. EYArrEAION 621
iiro cOkuk, axpi* irXtjpuOwai icaipol iBviav. 25. Kol coroi' (nfificia
iv igXiw Kal creXiifT) Kai aorpois, Kal em tt)S y^? 'aui'oxTj iOvlxtv ei'c 2 Cor.H.4.
diropia, ^)(ou<nr]s ^ OaXdaoTjs xal adXou, 26. * dTroij/oxotTOH' dcGpcS- d here only
iruf airo (popou Kai -irpocrooKias Tuf Eirepxojxci'ui' tq oiKoufxefT] ai

ycip SufdiJieis tuc oupacuf caXcuOiâorrai. 27> xal tote ot{>o;'Tai
TOf uloK Tou dkOpuirou EpxopiCfOK CK i'c<j>€Xt] fxcTa Sukdêus Kal S6|i)s
ttoXXtjs.
28. " 'ApxojAî'wi' 8c TouTwi' Yi«'€<''9'i'') dcaKuvj/aTe koi eirdpaTC xds

.\»e-
K€<pa\as ujjici)^
«'9'v<*j\'
oioTi eYyttet airo\uTp«o-is
Tj
,^.»
ujjiwk.
e here only
in Gospels.
1 axpi ow in js^BCDLR al. pi. B inserts after irXT)p(i>9wa-iv xai co-ovrai (W.H. in
brackets).
^ The singular with a plural neuter nominative as usual in T.R. ; co-ovrai in ^)BD.
» tlXovs in iÂBCLMRX al. (Tisch., W.H.). Tixovo-tis (D, etc.) an exegetical
change.
word expresses the same idea as that in distress from the noise and billows (crdXos
I —
Thess. ii. 16. Ver. 24: the description = wave-movement : -q ttjs 6aXao-a-i]s
here becomes very definite (slaughter and kXvSuvos KivT](ris, Hesych.) of the sea
captivity) and may be coloured by the (so Hahn). The main difficulty lies in
—
event." TraTovp,£'vr) usually taken as =
: the vagueness of the reference to the sea.
icaTairaTovp.€VTj trodden under foot in
: Is it meant literally, or is it a metaphor
a contemptuous way, but it may mean for the disturbed state of the world ? If
simply " trodden " in the sense of being the latter the force of the genitives tjx°^s>
occupied by (Hahn). Kaipoi eOvwv the — : (raXov will be best brought out by sup-
meaning of this suggestive phrase is not posing us to be understood = in per-
clear. The connection of thought seems plexity like the state of the sea in a storm.
to require that it be taken = the times So Heinsius (Exer. Sac.) " airopiav illam :
of Gentile action in execution of Divine et calamitatem mari fore similem, quoties

judgment on Israel, or more generally the horrendum tonat atque commovetur,"
times of Gentile supremacy. Yet I citing in support Tertullian's veluti a
strongly incline to side with those who sonitu maris fluctuantis. The mode of
find in the phrase a reference to a Gen- expression is very loose the sound of the
:
tile day of grace. The Jews had had sea and the waves, instead of " the sound-
their day of grace {vide xix. 44, rov ing waves of the sea ". Yet the crude-
Kaipov Tt)s liriaKOTrTis) and the Gentiles ness of the construction suits the mood
were to have their turn. Such an idea described, iixo^s may be accented rixous
would be congenial to Lk., the Pauline (Tisch.) or TJx°iJ5 (W.H.) according as it
evangelist, and in sympathy with St. is derived from -iixo? (neuter like eXcos,
Paul's own thought in Rom. xi. 25. It viKos, etc., in N.T.) or from tjxw. Ver. —
v/ould also be Lk.'s equivalent for the 26. a.vo^vxovTfov literally, dying, pro-
:
thought in Mt. xxiv. 14, Mk. xiii. 10. bably meant tropically = «Ls veKpoi, Mt.
The expression may have become xxviii. 4. —
diro ôôv Kal irpocrSoKias,
current and so be used here as a vox from fear and expectation, instead of
signata. fearful expectation as in Heb. x. 27
Vv. 25-28. Signs of the advent (Mt. (<|>oPepa ekSox'h)* irpocrSoKia here and
xxiv. 29-31, Mk.
xiii. 24-27). Ver. 25. — in Acts xii. 11. —
Ver. 27. Iv ve<|)eX^,
o-T]|j,6ia, the reference to the signs
etc. : in a cloud, sing., instead of the plural in
in heaven is very summary as compared parallels, making the conception more
with the graphic picture in the parallels. literal.— Ver. 28 instead of the graphic
:
Lk. is more interested in the state of picture of the angels gathering the elect
things on earth. (tvvoxtj !•» distress of in Mt. and Mk., Lk. has a general state-
nations, cf. cruv£xo)Aai in xii. 50. —ev ment that when these signs, terrible to
airop(<jL be connected vwth what
may the world, begin to appear the hour of
follows or with eSvdiv = nations in per- redemption for believers is at hand.
plexity, in which case the last clause They may look up and raise their heads.
irjxovs, etc. — will depend on <rovox'»i = Cf. I Thess. i. 5-10, Jas. v. 7.
—— : —
622 RATA AOYKAN XXI.
29. fCoi etfre wapaPoX^t' afixots, ""iScre n)i' avKr^v Kai ir(iia"a tA
S^fSpa. 30. oraK irpo^dXcjaiK t^St), p\^TrovTf.§ A<j>' lauTwi' yi^<i^ckctc
oTi t]8ti tyûs TO 9^po? ferric. 31. oJtu Kai up.cls, oraf iStjtc xaoTO
yiv6[i€ya, yu'waiceTe on ^yyus ômi' i]
paaiXcia tou ©coo. 32. dp.T]r
\iy(jt Ofiif, oTi ou fi^ TrapA0T] r] Ye>'£a affTTj, Iws &>' irdcTa yeVriTai.
33. 6 oupacos Kai 1^ yfj irapeXcuo'oin'ai, 01 8c X^yoi f'Ou ou |ji^ irap-

AOwtri.^ 34. npoaejêre 8c laurots, ixiîroTc âpuyQuxriy ^ ufiuc at
KapSiai ' ly KpaiTrdXr] Kai p-e'di] Kai p.cpi|i.»'ais PiarriKais, Kai al^vt-
810S 44>' ufiSs CTTioTTJ * r\ 'fni.ipa. iKiivn] •

35. <i»s irayis yap îreXco-
acrai^ cm irdrras toos KaOrjfjiî'ous îri ttp^ctuttoi' irdoTjs ttjs Y^5"
'^
36. dypuTTk'CtTC ouk' ck iravTi Kaipu Scofi.ci'oi, ii'a KaTaîa)0T]Te

{Ki|>uyciK Toora irdcTa to. jJi^XoKTa yiKCodai, Kai oradijcai eiiTrpooOcK
Tou utou Tou di/dpu7rou.**
* irapeXevo-ovrai in ^BDL 13, 33. • âp-qdaa-i in J^ÂBCL al. pi.
*
ufi. 01 Kap. in i»^CDL (Tisch.). ai Kap. v^jl. in BX al. (W.H.).
* cirio-TT] €4> vjt. ai4>vi8io5 in ^BDLR (Tisch., W.H.).
* eireio-eXevo-cTai yap in ^BD, Vide below. ® 8e for ovv (CL) in i^BD.
' KaTiffxv<rT)Te in ^BLX i, 33 al. (Tisch., W.H,). T.R. = CDA al.
Vv. 29-33. Parabolic enforcement of sound and wave for sounding wave (ver.
the lesson (Mt. xxiv. 32-35, Mk. xiii. 28- 25) = in headache (from yesterday's in-
31). —
Ver. 29. Kttl iravTa to ScVSpa: toxication) and drunkenness, for in :
added by Lk., generalising as in ix. 23 drunkenness which causes headache and

" take up his cross daily ". The lesson stupidity. Pricaeus denies that KpaiTrdXT)
is taught by all the trees, but parabolic (here only in N.T.) means yesterday's
style demands special reference to one debauch and takes it =
(xOco-ivt] p.t6T)),
particular tree. — put forth
TrpopoXcDo-iv, dST](t>ay(a, gluttony. is what we T?hat
(their leaves, ra <j)vXXa understood). expect certainly. The warning he under-
Similar phrases in Greek authors. pXe- — stands figuratively. So also Bleek.
irovTcs, etc., when ye look (as who does pEpip,vais PicoTiKats, cares of life, " what
not when spring returns !) ye know of shall we eat, drink?" etc. (xii. 22). Ver. —
yourselves, need no one to tell you. Ver. — 35. ws irayls, as a snare, joined to the
31. i\ âo-iXcia tov Oeov, explaining the foregoing clause in R.V. ("and that day
elliptical but not obscure words in Mt. come upon you suddenly as a snare").
and Mk, : " (it) is near," i.e., the coming Field objects that the verb following
of the Son of man. For Lk. that is one (lir€i<r«Xcu<r€Tai)does not seem suffi-
with the coming of the Kingdom, which ciently strong to stand alone, especially
again = redemption in ver. 28. Vv. 32, — when the verb lirnn~n 's doubly em-
33 with slight change as in parallels,
: phasised by " suddenly " and " as a
even to the retention of d|i.T|v usually re- snare ". He therefore prefers the T.R.,
placed by aX-r)6ws. Presumably t| yevea which connects is irayis with what
auTTj means for Lk., as it must have done follows, the arrangement adopted in all
for the Twelve to whom the words were the ancient versions. The revisers, as
spoken, the generation to which Jesus if conscious of the force of the above
Himself belonged. Hahn holds that av-rq objections, insert "so," "for so shall it
refers to the generation within whose come," etc., which virtually gives us
time the events mentioned in w. 25, 26 iroyls a double connection. The figure
shall happen (so also Klostermann). of a snare, while expressive, is less
Vv. 34-36. General exhortation to apposite than that of a thief (xii. 39).
watchfulness, peculiar to Lk. each evan- ; Ka9T)p.£vovs €. IT., etc., sitting on the face
gelist having his own epilogue. iv of the earth the language here has a
;
KpaiirdX'o Kai p.€6-i] this seems to be a

: Hebrew colouring. Ver. 36. iv iravrl —
phrase similar to qxo^s "al caXov Kaip^, in every season. KaTi<rxva"T)T«, —
— — ——
29 3^- ^^"- ^— 4- EYAriEAION 623
37. He 81 Tas fnilpa^ ly tw lepw 8i8(£aK«>'* •

tAs 8e I'ciKTas
^|epXO)i.€>'Os T]uXiêTO ets to opos to KaXoup.ei'oi' 'EXaiuK. 38. Kal

Trds 6 Xaos wpOpiê irpos aoTOJ' iv Tw Upw dKoueif auToG. f here only
inN.T
XXII. I. "HrnZE Set] eopT^ twk dûp.(i>i', i^ XeYOfA€''il jrd(T\a-
2. Kol it,r\Touy 01 dpxiEpcTs Kal ol ypapifAaTeis, to, irws dceXoxrii'
auToi' •
e<})oPouiTO ydp toi' Xo(5f. 3. ElerfjXOe Se 6 * ZaTavds ets
'louSai' Tof £'n'(.KaXou|xefoi' ' 'laKapicoTHf, orra ex tou dpi6|i.ou twv
8u8cKa Kal dTreXduc o-uceXdXirjo-e tois dpîepeuai koI tois *
•
4.
^ 818. er T«lep. in BK codd. vet. Lat. (W.H. marg.).

» Omit o ÂBCDL, etc. » Ka\ov|i,6vov in ^BDLX 69.
* ÂBL, etc., omit this second tois.
that ye may have power, " prevail " main source for this part of his Gospel
(R.V.). —
KaTa|i(i>9TJTc (T.R.), " may be not Mk. but the precanonical Lk., whose
accounted worthy " (A.V.), also gives a existence Peine has endeavoured to
very good meaning, even in some respects prove. Lk.'s narrative at some points
preferable. —araOijvai,, to stand —
in the resembles that of the Fourth Gospel.
judgment (so, many), or to be presented Vv. 1-2. Introductory (Mt. xxvi. 1-5,
to, placed before. So most recent com- Mk. xiv. 1-2). —HYV'Sev, drew near, for
mentators. Either gives a good sense the more definite note
of time in
(Bleek). parallels. i\ eopi-rj, etc. the Feast of
:
Vv. 37-38. Concluding notice as to Unleavened Bread and the Passover are
how yesus spent His last days. Ver. — treated as one. Mk. distinguishes them.
37. Iv T. Itpu 8iSa<rKwv, teaching in the Lk. writes for Gentiles hence his ;
temple. The statement covers all that '* called" the passover (r\ \eyo\kevy\).
is related in chapters xx., xxi., including Ver. 2. rh ir«s, the how, that was the
the Apocalyptic discourse Jesus made = puzzle .that Jesus should be put out of
the most of His short time for the the way by death (dve'Xwo-iv a.) some- ;
spiritual instruction of the people. how was a settled matter. Cf. xix. 48 (rh
TjviXiEeTo, lodged, imperfect, because done ri, etc.). —
l<j)oPovvTo ydp t. X. their fear :
night after night. Some (if.^., Godet and of the people explains why the how was
Farrar) think Jesus with the Twelve so perplexing a matter. The popularity
slept in the open air. The word might of Jesus was very embarrassing.
mean this, though in Mt. xxi. 17 it Vv. 3-6. Judas (Mt. xxvi. 14-16, Mk.
appears to mean passed the night in a xiv. 10, 11). At this point in Mt. (xxvi.
house in Bethany.—«U t. 6. the use of 6-13) and Mk. (xiv. 3-9) comes in the
:
els is probably due to the influence of anointing at Bethany omitted by Lk.

l|€px<i|x€vos. But Tobit xiv. 10 has a —
€lcrf)X9€v Zarai'ds, Satan entered into
similar construction \Lr\KiTi av\icr9r\T€
: Judas. Lk. alone of the synoptists
els NivtTjT). Ver. 38. —
tl>p6pi£cv, came thus explains the conduct of Judas. Cf.
early, or sought Him eagerly (Meyer). John xiii. 2. Lk.^g^ statement is stronger
6p6pcvb>, the Greek form, always is used even than John's, suggesting a l iteral
literally or temporarily. 6p9pi^(>>, its —
possession. Only so coufd he account
Hellenistic equivalent, seems sometimes for such behaviour on the part of a
to be used tropically, as in Ps. Ixxviii. 34 disciple towards such a Master. It was
(" early," R.V., " earnestly " in margin), a natural view for a devout evangelist in
Sirach iv. 12, vi. 36. The one meaning the Apostolic Age.ût, taken literally_^Jt_
easily runs into the other he who rises would be fatal to the moral significan ce
:
early to learn is in earnest. Earliness of the act of the traitor, which, while
in the people implies earliness in Jesus, .presenting a difficult psychplpgical pro-
and corresponding devotion to the work. ^blem, doubtless proceeded from con^
^
Chapter XXII. The Passion His- jcious motives.— €K tov dpi6p.ov, of the
tory. The Passion history, as told by number, but how far from the spirit
Lk. varies considerably from the nar- which^ became that privileged. ho"d^
,
ratives of Mt. and Mk. by omissions,

additions, etc. J. Weiss (Meyer), follow-
Ver. 4. axpaTTj-yois a military term
which might suggest the captains of
ing Peine, thinks that Lk. used as his Roman soldiers, but doubtless pointing
:
!
T
— — — ;
624 KATA AOYKAN XXII,
oTpaTTiyots, TtJ, irus auTO*' irapaSw 00x015.* 5* •"*^^ ixdpr]<Tay, Kal
avviQevTO aurw dpyupio^' Souk'ai •

6. Kal €|u|io\6YT]ae, Kai ^jî^Tct
cuKaipiaf TOO irapaSoufai aoTOf aorois arep o)(Xoo.^

7. *HX0c Se 1^ ^p^pa riav &ôp,(dK, ^k* •»] cSct QueaQai rb iriaxa*
8. Kal dirôTCtXc ricTpov ical *\(t)dyvr\v, ciircSi', " riopcoO^rrcs exoifici-
<raT€ Tlfii>' TO -ndaâ, it'a <|>(£Y&)|jLev." 9. Ol 8c cittoi' adru, " floS

ScXeis eTOifidawficK ; 10. 'O Se eltrev aoTOis, " *l8oo, elacXOiJKTWP
ifiwv els TT)v TToXii', oru>'aKTiqo'€t op.it' ai'Opuiros Kcpifjuof oSaxos Paa-
T(i|^<«)i' • aKoXooOr^CTaTe aoru €19 ttjk oiKiav 00* eioTropeocTai •
II,
Kal cpciTc Tu oiKoSeo-iroTT) rfis oiKias, A^y*' ^°*' ^ SiSdaKaXos, HoO
coTi TO KaTCiXofxa, oiroo to irdayâ (xcTa rCtv fJtaOirjTwv' fioo â.y(a
12. KdK€iw)s op.I*' Sci^ci dvcSycoi'' V^'^^- eo'Tpwfxei'oc • eKci CTOip-d-
<raT€." 13. 'AireXSotn-cs 8c eupoK KaOus eiptiKCK* auTois • Kal

i^TOifiaaaf to irdo^tt-
^ avTois irapaSii) avrov in ^BCL 116.

' avTois after aT. ox. in t>ÂBCL. D omits avroiv.
' Omit ev BCDL, found in ^, etc. (Tisch.).
* For ov (in D and many uncials) ^BC and codd. vet. Lat., etc., have cis y\v.
» avayaiov in JsÂBDL, etc. (Tisch., W.H.).

* cipT)Kct in ^BCDL 69.
to the heads of the temple watches in touch with the fourth. —Ver. 8. d-rrô--
(Levites) vi^ho kept order during the TCtXe in Lk. Jesus takes the initiative
:
;
feast. They would be necessary to the in Mt. and Mk. the disciples introduce
carrying out of Judas' plan. The Levites the subject. Various reasons have been
had to perform garrison duty for the suggested for this change. Lk. simply
temple (vide Numbers viii. 24, 25). In states the fact as it was (Schanz). He
Acts iv. 2 we read of one OTpaTTiybs t. l., thought unsuitable that Jesus should
it
who was doubtless the head of the seem to need reminding (Meyer, seventh
whole body of temple police. to irws: edition). The change of day, from 14th
a second reference to the perplexing to 13th Nisan, required Jesus to take the
—
how. Ver. 5. l\6.py\cr^v, they were initiative (J. Weiss, Meyer, eighth edi-
glad, emphatically and how piously
; tion). —rieTpov Kal 'I. the two disciples
:
they would remark on the providential sent out not named in parallels. Ver. —
character of this unexpected means of II. oiKoSeairoTT] ttjs olKias a pleo- :
getting out cf the difficulty as to the nasm = the house-master of the house.
irws ! —
Ver. 6. l|(i>p.oX(iyT)o-6, he agreed, Bornemann cites from Greek authors
spopondit, for which the Greek s used t he similar redundancies, olKO<{>vXa| 8o|Aa)v,
împie verb. The active oTifoit. occurs aiTToXia alyuv, aliroXos aiYuv, o~u^do'ia
—
here only in N.T. axep oxXov, without a and from Sept., to. ôvKoXia tuv
irvijiv,
crowd, the thing above all to be avoided. Poiv (Deut. vii. 13). In the remainder
oTcp is a poetic word in Greek authors ;
of ver. II and in w. 12, 13 Lk. follow*
here and in ver. 35 only in N.T. Mk. closely.
Vv. 7-13. Preparation for the paschal Vv. 14-18. Prelude to the Lord**
feast (Mt. xxvi. 17-19, Mk. xiv. 12-16). Supper (Mt. xxvi, 20, Mk. xiv. 17).
Ver. 7. TJXOe, arrived. A considerable Ver. 14. oi dir(5<rToXoi,, the apostles, for
number of commentators (Euthy. Zig., disciples in parallels. This designation
Godet, Schanz, J. Weiss (Meyer)) render, for the Twelve, the initiative ascribed to
approached (eirX-rio-iao-e, Euthy.), hold- Jesus (ver. 8), and the desire of Jesus
ing that Lk. with John makes Jesus antici- spoken of in next ver. all fit into each
pate the feast by a day, so finding here one other and indicate a wish on the part of
of the points in which the third Gospel is the evangelist to invest what he here
14. fCai Stc iyiv€TO i\ Spa, ivirtevt, icai 01 SuScko^ AitôtoXoi.

"
irbv a^Tui. 15. xal cittc irpos ainous, 'Eiridufiia eiredu^T]aa touto
TO irdoxa âycif ficO" ufjiuf, irpo toO \l€ iraScii' • 16. X^yw yap u\uv,
oTi ouKCTi " ou p.T) (}>(iyb) 6^ auTou,' CMS Stoo -irXT]p(i>9f] ei* rfj âa'lX€la
TOO ©€ou." 17. Kal Se^dfieeos iroTiqpioJ', eoxapioTi^CTas elire, " Ad-
Prrc toGto, Kal SiafAcpitraTC Ioutois * • 1 8. Xeyu ydp ofAic, 5ti * oi
rps dfnrôu, l«s otoo ^

p,^ iri« ' dirS Tou y€i'»Of]fjiaTOS i^ jSaaiXeia
TOO 0600 eXO-j)." 19. Kal Xapuf apTO»', eoxapiorpaas cKXoac, koI
cSuKei' afiTois, X^ywi', "Toot<5 iari t6 o-wixd p.ou,^ t6 fiirep ufiiav
SiS^jxecoK • tooto irotciTC ets tî* cf^V dvdp.ktjaii'." 20. 'QaauTWf

Kal TO TToniipioi' ficrd to Seiiri'tjaai, X^yuf, " Tooto to iroTi^piof, i^
KaiM^ 8ia6r]KT) iy ria atp,aTi |xoo, t6 oirep ofiuc iKûvoiiivov.^ 21

riki]v ihov, r\ xelp too irapaStSoKTOs (Jie (icT cfioo em ttjs Tpair^j^rjs.
1 Omit SuScKa i»^BD (Tisch., W.H,). LX omit airoo-. T.R. - C, etc.

» tÂBL omit owKtri (W.H.), found in D al. (Tisch.).
* For €| avTov i«^BL minusc. have avro.
* ci« eawTovs in ^cBCLM i, 13, 69 a/. (Tisch., W.H.). D al have cavTois =
T.R.
• Omit oTi BCDGL al. (W.H.), found in jj^xrA al. (Tisch.).
• After viu ^BKLMFI al. have airo tow wv. DG i have the phrase, but before
OV |J.T).
' So in DX fc^BL have ov (W.H.).

al. (Tisch.).
» From to end of ver, 20, found in nearly all Greek codd.
virep v., ver. 19, to the
and versa., is omitted in D a ifg ' ^ ^ syrr. cur. sin. more or less reai range the
>
matter referring to the Supper. Syr, cur. has ver. 19 before w. 17, 18. Syr. sin.
has this order ig, 20 a, 17, 20 b, 18 ("And He took bread and gave thanks over it
:
and brake, and gave unto them, saying. This is my body which I give for you thus :
do in remembrance of me. And after they had supped He took the cup and gave
thanks over it, and said. Take this, share it among yourselves. This is my blood, the
new Testament. For I say unto you that henceforth I will not drink of this fruit,
until the Kingdom of God shall come," Mrs. Lewis).
narrates with great significance. He Coenae,"Beng. in reference to w. 15-18).

seems to write with the practice of the If the reading of D and some Old Latin
Apostolic Church in view in reference codd. which makes ver. 19 stop at aii>p,a
to the Holy Communion. Ver. 15. irpb — ftov and omits ver. 20 be the true text
tov p,c iraOciv the last passover He will
: {vide critical notes above), then Lk.'s
eat with them
is looked forward to with account of the institution really begins in
solemn, tender feeling. Ver. 16. \4yt» — ver. 17, and what happened according to
yap: the words of Jesus here reported it was this: Jesus^rs< sent round the cup,
answer to words given in Mt. and Mk. saying take this and divide it among
:
at a later stage, i.e., at the close of their yourselves, then t««k bread, broke it, and
narrative of the institution of the Supper, gave it to the disciples, saying this is :
At this point Lk.'s narrative follows a my body. In this version two things are
divergent course. Ver. 17. 8c$dp.cvos, — to be noted: first, the inversion of the
having received from the hand of another actions second, the omission of all re-
;
(different from Xaûv, ver. 19), handed ference to the blood in connection with
to Him that He might drink. cvxapio-- — the wine. The existence of such a read-
rqaas, this solemn act gives to the handing as that of D and the Old Latin ver-
ing round of the cup here mentioned the sion raises questions, not only as to
character of a prelude to the Holy Lk.'s text, but as to church practice in the
Supper (" quaedam quasi prolusio S.
: Apostolic age and afterwards ; or, assum-
40
—— — — — 6
626 KATA AOYKAN XXII.
aa. Ka I 6 fief otos ^ too dcOpuirou iropeurrai Kard t6 wpurpî'oi' ' .
irX^j' oual Toi dfOpuiTfa) iKtivw, 8i' oij irapaSiSoTai. 23. Kai auToi
rJpâv'TO cru^TjTtli' irpos âuToos, t<5, tis apa eiT) i^ auTWf 6 toOto
\i{k\(iiy -npacrcrtiv. 24. 'EycVcTO 8t Kal 4)iXoc€iKia iv auToIs, t6, tis
aoTwc SoKci cTkoi fici^wi/. 25. 6 Se cIttck auToIs, " Ol PaaiXcIs rStv
iQviov Kupieuouo'ii' auTWK, Kal 01 iôu(Tid'[,ovT€^ auTcoc euepy^Tai KaX-
ourrai. 26. opteis 8e oox outws • dXX' 6 p-ciûc iv up,!*' y^t'^'^flw ws
6 >'€UT£pos •
Kal 6 •pYO"H'€>'os <J>5 ^ StaKoi'oiv'. 27. Tis ydp p.cijûf,
4 dkaK€ip,ekos, r\ 6 8iaK0>'w»' ; ouxi o ivaKiifiivo^ ; ^yo) hi eifu iv
• For Kai o (i. v. ^BDL have on, etc., and ^cBL o vtos (mv.
* Kara t. w. iropcvcTat in ^BDGLT 13, 69, etc.
ing as a possibility that Lk. wrote as D strument of his responsibility. Ver. 23. —
represents, have we here another instance irpbs cavTOvs, to one another, or among
of editorial discretion — shrinking from themselves, without speaking to the
imputing to Jesus the idea of drinking Master otherwise in parallels. tovto:
;
His blood? with D we omit all that

If in an emphatic position = this horrible
follows aw|xa p.ov, then it results that Lk. deed.
has left out all the words of our Lord Vv. 24-30. Strife among the disciples.
setting forth the significance of His Cf. on chap. ix. 46. —
Ver. 24. <|>i\ovciK(a,
death uttered (i) at Caesarea Philippi; a contention, here only in N.T. The
(2) on the occasion of the request of juxtaposition of this strife among the
Zebedee's sons (3) the anointing at
;
eleven with the announcement of the
Bethany; (4) the institution of the Sup- traitor gives to it by comparison the
per. (2) and (3) are omitted altogether, aspect of a pardonable infirmity in other-
and (i) is so reported as to make the wise loyal men, and it is so treated by
lesson non-apparent. Jesus. rh T19 a., etc., as to the who of
Vv. 19-20. The Supper. Ver. 19. rh — them, etc. The topic of the earlier dis-
o-<dp,d p,ov, my body, broken like the pute (ix. 46) might be who outside their :
bread, implying blood-shedding, though circle was greater than they all, but here
that is passed over in silence if the read- it certainly is which of them is greater
:
ing of D be accepted. Note that in than his fellow. It is usual to connect

Acts ii. 46 the communion of the faithful this incident with the feet-washing in
is called breaking bread. rh v, i. 81- John xiii. SokcI, seems, looks like,
Sofievov what follows from these words
: makes the impression of being (Bleek
to the end of ver. 20 resembles closely —
and Hahn). Vv. 25, 26: borrowed from
St. Paul's account in i Cor. xi. 23-25. the incident of the two sons of Zebedce
This resemblance is one of the argu- (Mt. XX. 25, 26, Mk. X. 42, 43), which
ments of W. and H. against the genuine- Lk. omits and somewhat alters in ex-
ness of the passage. On the whole sub- pression. —Ver.
25. evepY^TOi: here
ject consult J. Weiss (Meyer, eighth only N.T., either titular, like our
in
edition) and Wendt, L. jf., i., 173, both "your highness," «.^., Ptolemy Euergetes
of whom adopt the reading of D. (so, many), or = benefactors. Ver. 26. —
Vv. 21-23. ^^'
traitor (Mt. xxvi. 21- 'iip,€i9 Se, etc., but ye not so, elliptical,
25, Mk. xiv. 18-21), placed after the «o-£cr9« or 7roii]<r€T€ understood. —
Supper, instead of before, as in veuTcpos, the younger, " who in Eastern
parallels. — irXriv : making a transition to families fulfils menial duties, Acts v. 6
"
an incident presenting a strong moral (Farrar). —6 the leader or
T|Yovp.cvos,
contrast to the preceding. 1\ x<'Pi the chief, the name
of those in office in the
hand, graphic and tragic the hand ; Church in Heb. xiii. 7, also in the
which is to perform such opposite acts, epistle of Clement therefore viewed by;
now touching the Master's on the table, some as a note of a late date, but with-
ere long to be the instrument of betrayal. out sufficient reason. Ver. 27 adduces —
— Ver. 22. TrXTjv, adversative, neverthe- the example of Jesus to enforce the
less the Son of Man destined to go (to
; principle stated in ver. 26. He, the ad-
cLath), but that does not relieve the in- mittedly greater, had assumed theposition
— : —
M—3«. EYArrEAION 627
ficaw ufiwi>^ its i SiaKovuc. 38. 'Yftcis H core 01 8iafi,eficinr|K«STCS
fiCT* ifioS
.,
Kaous oiedcTO
_, iv T019 irEipa<rfJioi$
fioi
^ ,
fiou
o irarrjp fiou, paaiXeiaf,

*
o\/ 29. Kdybt 'SiaTideâi
30.
«9/i'9>
iiâ ca6i.Y)T£ ^
ufiii',
icai
a here only
in Gospels.
Acts iii.
'irii'T|T€ eiri Tt)s TpoTre^Tjs fiou cc ttj paaiXcia fiou, Kai Ka0i(nf|a0€ ^ several
»\A/
opofcdf,
CTTi
/
Kpifoi'Tcs
\o/t
Tas ooiOEKa 9uXas
ixsj. «>
TOO
'\»»
lapar^X. 31. Enre
* times in
Heb
8c 6 Kupios,^ " ZiftUK, Ziftuf, tSoii, 6 Zarafas **
^^T]TY]aaTO u{J.ds, tou in N.T.
^ ci|i.t after v|iotv in ^BLT.

« eo-9t,T« in BDT (Tisch., W.H.).
3 KaeTio-€tre« in ^.ÂE'L al. (Tisch., W.H., marg.). KaOTjirOc in BTA (W.H.
text).
* Ta« 8wS. i^vX. KpivovTis in BT (W.H.).
• Omit tiwe 8c o k. BLT sah. cop. syr. sin. (Tisch., W.H.).
of the less by becoming the serving man, 28). This generous eulogy of the disciples
6 SiaKovuv, instead of the guest at table for their fidelity has the effect of minimis-
(o dvaK«ip.«vos). In what way Jesus ing the fault mentioned just before. Lk.
had played the part of serving man Lk. was aware of the fact. It is another
does not indicate. The handing round instance of his " sparing of the Twelve ".
of the cup might be viewed as service. Vv. 31-34. Peter's weakness foretold.
By omitting the incident of the sons of With John (xiii.36-38) Lk. places this
Zebedee Lk. missed the supreme illus- incident in the supper chamber. In Mt.
tration of service through death (Mt. xx. and Mk. it occurs on the way to Geth-
28, Mk. X. 45). —
Ver. 28. v(jiets 8^, but semane (Mt. xxvi. 31-35, Mk. xiv. 37-41).
ye, the Se making transition from words It is introduced more abruptly here than
of correction to a more congenial style in any of the other accounts. The tltrt 8«
—
of address. ol 8iap,cpcvT)KdTCS, who 6 Kvpios of the T.R. is a natural attempt
have continued all through the perfect ; to mitigate the abruptness, but the pas-
participle, pointing them out as in sage is more effective without it. From
possession of a permanent character, a generous praise and bright promises
body of thoroughly tried, faithful men, Jesus passes suddenly, with perhaps a
ircipa<rp.ois, in my temptations, pointing to slight pause and marked change of tone,
all past experiences fitted to try faith and to the moral weakness of His much-loved
patience, which were of daily occurrence companions and of Peter in particular.
temptations even to the Master, but still Ver. 31. Ziitwv, Kp,«v one can imagine,:
more to the disciples (in view of their though not easily describe, how this was
spiritual weakness) to lose confidence in, —
said with much affection and just
and attachment to, One so peculiar, so enough of distress in the tone to make it
isolated, and so much disliked and solemn. —
6 Zaravas. The reference to
opposed by the people of repute and in- Satan naturally reminds us of the trial
fluence. —
Ver. 29. 8iaTi9cp.ai (8iaTi9T)p,i, of Job, and most commentators assume
middle only in N.T.), " appoint," make that the case of Job is in the view of
a disposition of. The corresponding Jesus or the evangelist. The coming
noun is SiaOi^Ki). In Heb. ix. 17 we find fall of Peter could not be set in a more
6 8ia6ep.€vos, a testator, and the verb advantageous light than by being
may be used here in the sense of paralleled with the experience of the
bequeathing, though that sense is infamous man of Uz, with a good record
applicable to God's gift of a kingdom to behind him and fame before him, the
Jesus referred to in next clause. Ver. — two connected by a dark but profitable
30. KaBi]<re<rBe, ye shall sit, the judicial —
time of trial. fl'OTTio-aTo, not merely
function the main thing, the feasting a " desired to have " (A.V.) but, obtained
subordinate feature hence stated in an
; by asking (R.V., margin). Careful Greek
independent proposition (Ka0r]<r€<r9€ not writers used lâireiv = to demand for
dependent on tva). 8(uS£Ka, —
twelve punishment, and iâirtia9ai = to beg off,
tribes, and twelve to rule over them, the deprecari. Later writers somewhat dis-
defection of Judas not taken into account. regarded this distinction. The aorist
The promise is given in that respect as if implies success in the demand. It is an
"
spoken on another occasion (Mt. xix. instance of the " Resultative Aorist
—;: — ;
628 RATA AOYKAN XXII.
wirtdtrai &^ rhv vitoy * 3a. fyi> Be ^Sei^6T]f ircpl crou, Iko fif) ^KXciirtf ^
^ irioTis coo •
Kal <nJ ttotc ^«iaTp^\|ias <rrr]p\.iov ' tous d8£\<t)ous
aou." 33. 'O 8c etircc afiru, " Kupic, furdi aou lToip,6s cifti Kal cis
''
<t>u\aKi)K Kal CIS OdcaTOK iropeuecrOai.'* 34. 'O hk cIttc, Aiyta aoi,
n^Tpc, ou fi,^
' ^(ayqan orjficpoK dX^KTwp, irpiK f| * rpU dirapn^crg
p.^ eiS^cai fte." * 35. Kol tlirtv adrois, "'Ot€ dWcrrciXa 6p.as arep
;
paXaKTiou Kal iri^pas Kal uiroSrjp.dTwi', fi-ff tikos 6<rr€pii(raTe " Ot
%i. ctiroK, "OoScKOs.*** 36. Elircf oiJi'^ auTois, "*AXXd vuv 6 <l\uv
âXdn'tof dpdTM, 6p,oiws ical m^poK * Kal & p,T) c^^wk vrnk-qadTu ri
kXiitti in t^BDLT al.
<mipi<rov in fcÂBKLT i (Tisch., W.H.). T.R. » D, eto.

• ov without |iT| in ^^BLTX.
• For vptv i| ^BLT 6g a/, have c«*« (D c»« otov).
• For avap .. .\u ^BLT 13, 131 al. have pc airapvT|(rT| ciSevai (W.H.),
« «rue€vo« in fc^BT oi. (Tisch., W.H.). T.R, = J^DL.
^ For ovv t<)cBLT have Sc. t^*D have o S« ctircy.
{vid€ this and other senses of the

on jvi<rTp^\|>as, having returned (to thy
aorist, Burton, M. and T., § 35). Field true self). Cf. o-Tpa<^TJTf in Mt. xvlii. 3.
{Ot. Nor.) cites from Wetstein instances The word " converted," as bearing a
of such use and renders i^y)T. v. peri- technical sense, should be allowed to
phrastically " Satan hath procured you fall into desuetude in this connection.
to be given up to him ". —
vipas, you, the Many regard lirurrpcxj/as as a Hebraism
whole of you (though not emphatic) = vicissim : do thou in turn strengthen
therefore, Simon, look to yourself, and by prayer and otherwise thy brethren as
to the whole brotherhood of which you I have strengthened thee. So, e.g.,
tart the leading man. Bengel remarks Grotius ** Da operam ne in fide deficiant,
:
*'Totus sane hie sermo Domini praesup- nempe pro ipsis orans, sicut ego pro
ponit P. esse primum apostolorum, quo te oro . Ingenious but 'doubtful.
stante aut cadente ceteri aut minus aut <m]pio"ov : later form for <m]pi|ov
magis periclitarentur ". —
o-tviao-ai : a for the sense vide Acts xiv. 22 and
av. Xc^., but of certain meaning. I Pet. V. 10. —
Ver. 33. cU 4»^XaKT|v xal
Hesychius gives as equivalent koo-- cU OavoTov more definite reference to
:
Kivcvo-at, from K6<rKivov, a sieve. Euthy. the dangers ahead than in any of the
Zig. is copious in synonyms = Sopv^YJaai, parallels. —
Ver. 34. oi^pcpov, to-day, as
ruKTicai, Tapa|ai. He adds, "what we m Mk., but without the more definite
by some called <rtvCov,"
call Kô-Kivov is —
TavTTj TQ wktI. |iT| clS^vai prj after a :
and he thus describes the function of verb of denial as often in Greek authors,
the sieve iv <f i <rlro% tdSc k^kcutc
: e.g., rhv rap' airapvT)6£VTa p'J| xp*"*^
pcra^xpoftevof TapdccrcTai. Sifting XrfX'Hi Eurip. , HippoL, 1. 1256.
points to the result of the process antici- Vv. 35-38. Coming danger, peculiar
pated by Jesus. Satan aimed at ruin. to Lk. There is danger ahead physically
Ver. 32. lyit 8i i8ci]6T)v, but / have as well as morally. Jesus turns now to
prayed : / working against Satan, and the physical side. What He says about
successfully. —
tva ptj jkXCitq tj ». <r., a sword is not to be taken literally. It
that thy &ith may not (utterly) fail or is a vivid way of intimating that the su-
die (xvi. 9), though it prove weak or in- preme crisis is at hand ac the enemy
adequate for the moment. Job's faith approaches, prepare 1 Ver. 35. Sre air-—
underwent eclipse. He did not curse ôTdXa the reference it to ix. 3, or
:
God, but for the time he lost faith in the rather, so far as language is concerned,
reality of a Divine government in human to X. 4, which relates to the mission of
affairs. So Peter never ceased to love the seventy. —
arcp as in ver. 6. Ver. 36. —
Jesus, but he was overpowered by fear aXXa vvv, but noui, suggesting an em-
and the instinct of self-preservation. phatic contrast between past and present,
— — — —
3a— 4°. EYArrEAION 629
IficiTiOK afirou, xai Ayopaadrot fi,d\aipav. 37. \4y(a y&p ifiXv, 3n

CTi^ TOUTO rh YeYpafifieVoK 8ei TcXeo-Orjk'ai ei* Ijioi, to, '
Kal jxerd
dccifJi.uK IKoyicrBri * • Kal yap rd ' irepl ^ôu tAos ^X^*-" 3^' Oi 8i
ctiroc, " Kupic, 180U, (iidxaipai uSe Siio." 'O Sc ctirei' auTOis,
" '\Kav6v i<m."
39. KAI cleXOuf 4iropcu6T] Kard t6 eOos eis t6 opos tui' *E\aiuK *
^KoXouOT]aai' Se auTw Kol 01 fiadTjTal auToS.* AO. yei'^ftceos %k
Omit en JÂBDLTX.
»
For TO i^BDLT i have to (Tisch., W.H.).

«
» Omit avTov ÂBDLT i, 13, etc. (Tisch., W.H.). B omits Kai before m\ |ia9.
(W.H. brackets).
or near future —
ipdlTt*, lift it if he has
a purse let him carry it, it will be needed,
: largeknives ? The latter suggestion,
made by Chrysostom and adopted by
either to buy a sword or, more generally, Euthym., called " curious " by Alford,
is
to provide for himself; he is going now but by Field {Ot. Nor.) as
regarded
not on a peaceful mission in connection "probable". lKav6v, enough! i.e., for
with which he may expect friendly recep- one who did not mean to fight. It is a
tion and hospitality, but on a campaign pregnant word =
"for the end I have in
in an enemy's country. 6 p.Tj ex'^*'* ^^ view more than enough ; but also enough
who has not either purse and scrip, or,
; of misunderstanding, disenchantment,
with reference to what follows, he who speech, teaching, and life generally,"
hath not already such a thing as a sword Holtzmann, H, C.
let him by all me^ns get one. ir«XTia-oT« — Vv. 39-46. Gtthsemane (Mt. xxvi. 36-
rh ifiidTiov, Ist him sell his upper garment, 46, Mk. xiv. 32-42). Lk.'s narrative here
however indispensable for clothing by day falls far short of the vivid realism of the
and by night. A sword the one thing parallels. Mt. and Mk. allow the in-
needful. This is a realistic speech true firmity of the great High Priest of human-
to the manner of Jesus and, what is rare ity so graphically described in the Epistle
in Lk., given without toning down, a to the Hebrews to appear in its appalling
genuine logion without doubt. Ver. 37. — naked truth. Lk. throws a veil over it,
TO ycypaixfjicVov the words quoted are
: so giving an account well adapted doubt-
from Is. liii. 12, and mean that Jesus was less to the spiritual condition of first
about to die the death of a criminal. Set, — readers, but not so well serving the deep-
it is necessary, in order that Scripture est permanent needs of the Church. This
might be fulfilled. No other or higher statement goes on the assumption that
view than this of the rationale of Christ's vv. 43, 44 are no part of the genuine
sufferings is found in Luke's Gospel. Cf. text, for in these, especially in ver. 44,
xxiv. 26. A
Paulinist in his universalism, the language is even more realistic than
he shows no acquaintance with St. Paul's that of Mk., and is thus out of harmony
theology of the atonement unless it be in with the subdued nature of Lk.'s narra-
ver. 20. —
TO (toi T.R.) irepi €(*ov, that tive in general. This want of keeping
which concerns me, my life course. with the otherwise colourless picture of
Te'Xos €X€i is coming to an end. Some the scene, which is in accord with Lk.'s
think the reference is still to the pro- uniform mode of handling the emphatic
phecies concerning Messiah and take words, acts and experiences of Jesus, is,
TcXos €xei. in the sense of " is being ful- in my view, one of the strongest argu-
filled," a sense it sometimes bears TeXei- ; ments against the genuineness of w. 43,
ovTai tJSti, Euthy. Kypke renders : rata 44*
sunt, the phrase being sometimes used in Ver. 39. i|(X9wv no mention of the
:
reference to things whose certainty and hymn sung before going out (Mt. ver. 30,
authority cannot be questioned = "my Mk. ver. 26). Lk. makes prominent the
doom is fixed beyond recall " Ver. 38, — outgoing of Jesus. The parallels speak
p,dxaipai 8vo how did such a peaceable
: in the plural of the whole company.
company come to have even so much as KOTO. t6 C0OS for the form vide ii. 42,
:
one sword ? Were the two weapons and for the fact xxi. 37 and John xviii. 2.
really swords, fighting instruments, or This is another point of contact between
630 KATA AOYKAN XXII.
iirl Tou T^TTOu, etirei' ouTois, " npocreoxeoOe fi^ ei<reX6cir els "ircipaor-
41. Kol auT^s * d'n-eo"n-da9ifj afiruf i<rci Xi0ou * PoXrJK,

cActsxxl.i.
d here only
in N.T.
.«,,,
fjKSf.**

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1 ^r-

Jobrj M, Kelly LibRORy

W15. AND WRS. mWsM. KLASSEM

EDITED BY THE REV.

W. ROBERTSON NICOLL, M.A., LL.D.

THE SYNOPTIC GOSPELS

ALEXANDER BALMAIN BRUCE, D.D.

THE GOSPEL OF ST. JOHN

MARCUS DODS, D.D.

The Expositors Greek Testament is intended to do for

every case been lett full liberty to express their own

In this Commentary on the Synoptical Gospels I give to the

labours of scholars who have made the text the subject of

regard as the most probable reading the basis of comment,

methods of handling the story. I have tried to unite some

help others to a better understanding of His mind and heart,

SVIATTHEW, MARK AND LUKE

CONCERNING THE THREE GOSPELS.

Section I. The Connection.

I The three first Gospels, bearing the names of Matthew, Mark

and Luke, have, during the present century, been distinguished by

the impression. There everything appears different the incidents —

great deal. Then, while in certain parts of their narratives they

4. All attempts at solution admit of being classified under four

is necessary, according to the patrons of this hypothesis, to account

* On the function of catechists as helping to stereotype the evangelic tradition

fluidity inseparable from oral tradition due to defective memory,

from 30 to 60 a.d. It seems probable that the process of trans-

only point on which there is room for difference of opinion is how

other's writings, each successive writer taking advantage of earlier

ment was contended for by Griesbach, and utilised by Dr. Ferdinand

set" (i. 32). In this phenomenon, somewhat frequently recurring,

hold its ground. Holtzmann observe^ that the Mark hypothesis is

which all three synoptists drew their material. The supporters of

identical copies of one document, but different recensions of the

was self-condemned to oblivion. With it are associated the honour-

respective collections, there would be divergence and of course

diversity in the order of narration was to be expected in writings

these matters certainty is unattainable, but it is worth while making

reports of the teaching of Jesus contained in the first and third

the framework of their story, and added to it new material. This

source for Matthew and Luke, in respect of the matter common to

third Gospels deviated so much, and in different ways, from their

Mark's order is followed in Matthew and Luke, except when

miracles contained in chapters viii. and ix., including the cure of

In the corresponding part of his narrative, Luke follows Mark closely,

natural explanation. Assuming that the

this hypothetical second source consisted chiefly, if not exclusively,

meant to serve distinct purposes, are questions of subordinate

composition of our first and third Gospels a collection of the words

1 Eusebii, Historia Ecclesiastica, lib. iii., c. 39.

that Papias represents Mark's work as including things spoken as

be highly satisfactory to many who at present stand in doubt.

of Matthew was allowed to perish, and earnestly wish that, if

much or how little may be expected from that quarter.

Apostolic Gospel contains much more besides sayings.

on an older written source, whose accounts of evangelic incidents are

was not a mere collection of sayings, but a book containing histories

to the charge of being in league with Beelzebub. Wendt dissents

Sectiok II. Historicity.

1. The Gospels primd wear the aspect of books aiming

2. The question has been recently propounded and discussed: